![Un champ intentionnel ?](/api/image/getissuecoverimage?id=picture_2020_52436.jpg)
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Jedan veliki vid stvari, puno obećanje viđenja, takoreći cijelo jedno predmetno područje prvo zapušteno pa danas skoro i napušteno. A ono ne leži postrance od putanje marksističkog načina mišljenja, za nj nipošto nije epifenomenalnog karaktera; naprotiv, prvog je ranga fundamentalnog značaja.
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Wir gehen davon aus, dass die phänomenologische Lektüre von Bergsons Intuitionskonzeption, die Brida und Ingarden unternommen haben, eine differenzierte Auslegung der Bergsonschen Intuition in einer Zeit als sie unberechtigt vernachlässigt wurde, ermöglicht hat. Dabei auf keinen Fall wollen wir suggerieren, dass Brida und Ingarden Bergson als einen Phänomenologen lesen. Beide bemühen sich zu zeigen, worin die Originalität der Philosophie Bergsons besteht und dabei die Relevanz seiner Konzeption der Intuition für das phänomenologische Denken aufzuzeigen. Während Brida hauptsächlich an das Schaffen bzw. die schöpferische Freiheit interessiert ist, d.h außer der gnoseologischen Bedeutung der Intuition auch ihre anthropologische Relevanz, Ingarden ist fokussiert an der Prüfung der gnosologischen Bedeutung der Intuition, bzw. bemüht sich, die Antwort auf die Frage der Bedeutsamkeit der Intuition für die Erkenntnis überhaupt zu finden.
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This paper aims to analyse the phenomenology of the interdependence of national and cultural identity in Croatian society and present how the empowerment of national and cultural identity in the Croatian society generates an individual expression of being Croatian. To be able to speak about this process, it is essential to define the relationship between cultural and national identity in the Republic of Croatia. A duality of influence characterises this relationship. Cultural identity is an essential element of the construction of a national, which determines the direction of cultural dynamics. The phenomenological level of theoretical analysis of the mentioned phenomenon places the internalisation of the identity constituents into the focus. As consciousness is always intentional, or intent on an object, it is necessary to study the ways of understanding the building of an individual’s identity throughout the collectively provided stocks of knowledge. Such type of construction or internalisation of collective assumptions presupposes the relative independence of the actors in the construction of their reality. Relative independence as a term stems from the inability to separate the action from the structural frameworks on issues of identity. An individual is free to form the meaning, but that meaning is created within a particular context and frame. This context inherently creates the essence of available knowledge. The basic problem with the knowledge of national and cultural identity (in the broader sense of the culture) is that this knowledge is enabled in two dominant polar variants. An individual constructs his identity through a variety of knowledge supply, dominant (or accessible) through his life. Such a process of realising a person dispels a national identity. In the phenomenological sense, the very conception of Croats and being Croatian at the individual level is plural and ambiguous.
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May another reality exist so as to generate our physical world? Both Mihai Drăgănescu and Edmund Husserl said yes. But there is a main difference between those two approaches. So, Romanian scholar Mihai Drăgănescu proposed an ontological model with strong phenomenological character in which information and material principles are at the same level. Instead Husserl proposed an idealist (transcendental) solution. In this respect Drăgănescu’s model seems to be more general and consistent. Also Mihai Drăgănescu says that Husserl’s Phenomenology can be integrated in his model. But for this some problems appeared. Our present work is dedicated to identifying such problems. In subsequent material we will analyze how these problems can be solved.
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The XXIst century offers us the new rules of existentialism. The conflicts of the civilizations are uncovered. A human is in the process of looking for the ways to be in harmony with the outer world. The fastest development of the digital technologies helped the society to pass to the new cultural stage. According to his nature, a human has to exist in this or that kind of a sociaty. So, he is forced to find an existentialistic fulcrum. This “prop” is still found in the standards formed and developed by the cultural forms typical to the given society. According to Nietzsche, the “Transformation of the Spirit” is possible and we must accept and understand it as a concept equal to the current global changes in the cultural sphere. There is no development without changes and transformation; in every concrete case, as a major characteristics, we must consider the perception and freedom of a human. And the progress or development is determined by the changes of the attitude to the universe and understanding of the reality, the methods of perception, and limitless freedom. The culture-related space is understood and imagined as the variety of the interrelation of an economic, social, political, and spiritual expression; consequently, all the above-mentioned forms of human expressions are joined by the perception of the verity, outer world, and the nature of the human. It has been often pointed out to the fact that the culture-related phenomenon includes the following triad: a human – objectively existent world – absolute world. It must be clear that the given trichotomy can’t be universal but it certainly has the right to exist.
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This paper emphasizes the place and the role of the aesthetic quality and the role of the erotic in Levinas’s project that deals with ethical anarchaeology. Despite Levinas’s categorical statements that there are irreconcilable differences between ethics and aesthetics, i.e. between ethics and the erotic, above all, it is emphasized here that these differences do not represent a stark or sharp contrast, but quite contrary, they often constitute a subversive ontological element. On the other hand, somewhat unexpectedly, with its ethical anti-aestheticism Levinas’s “noncontemporary” thought appears to be, at the same time, both significant and critical, elementary, emancipatory and contemporary in relation to present-day reactionary reactualization and revitalization of the aesthetic quality which mechanically proceeds to develop on the margins of Levinas’s emancipatory past.
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This article aims to give a phenomenological description of the phenomenon of trash. It argues that in the phenomenological tradition thrash as a phenomenon has not been scrutinized for a long time. Yet it could be stated that in the Anthropocene epoch trash has become a multidimensional phenomenon: a simple phenomenon, a fundamental phenomenon, and, ultimately, a category of self-awareness. In the first part, the phenomenon of trash is described in relation to Heidegger’s notions of equipment and ready-to-hand. The author of the article states that trash is a two-fold phenomenon in terms of the structure of consciousness and meaning. On the one hand, trash is a liminal phenomenon that disappears from the field of attention. On the other hand, it is encountered as trash, as a disturbing thing, which gets in one’s way; as an indifferent mass, and also as a resistant and accumulative material. The latter seems significant in the Anthropocene epoch, which allows us to state that trash has become a fundamental phenomenon: the notion taken from Eugen Fink’s philosophical anthropology. There are five fundamental phenomena described: death, work, ruling, love, and play. These fundamental phenomena are not simple phenomena, as they create the horizon of interpretation and constitute the mediums of human life. The author analyses the example of a Zero Waste movement, which interprets everything from the perspective of trash as a fundamental phenomenon. In the third part, trash is discussed as the category of self-awareness. There, the notion of the Anthropocene and its implications are discussed. The author notices that in the Anthropocene human beings understand themselves through unintended consequences. Here, trash plays a significant role, as it has become the trace on the surface of the Earth – the trace that constitutes the new “essence” of the human being as a polluting yet responsible causer.
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Modern philosophy of mind, in collaboration with cognitive science, tries to clarify both hard and easy problems of consciousness. The analytical philosophy here provides two opportunities. On the one hand, for cognitive scientists and philosophers of mind, these problems seem to be solved, while, on the other hand, these solutions do not satisfy some other researchers. In this article, the author tries to discuss problems caused by these solutions and argues why the problems of consciousness cannot be solved without a systematic philosophical approach using some findings from the continental philosophy, especially Kantian transcendental philosophy, phenomenology and philosophical anthropology. In combination with findings from science and analytical philosophy, the examined ideas would help researchers to develop more consistent knowledge of mind and consciousness.
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Wind as a natural phenomenon, as well as the peculiarities of specific winds, such as Boreas, Notos, Eurus, and Zephyrus and their influences on navigation, agriculture and, in general, human live, are among the subjects, extensively treated by the Peripatetics. Winds are studied in Aristotle’s Meteorology (1.13, 2.4 sq.), Book 26 of the Problems, the Peripatetic On signs and On the position and Names of the Wind, in an epitome of a meteorological work, ascribed to Theophrastus (the so-called Metarsiology, preserved only in Arabic and Syriac translations) and, finally, in his short (and incomplete) treatise On Winds. The latter work is of special interest not only because it is the only Peripatetic treatise especially dedicated to winds; as such it is a valuable witness of Theophrastus’ position on the nature of this natural phenomenon, generally different from the one advanced by Aristotle. Having summarized some aspects of this rather neglected treatise, I try to correlate meteorological information and explanations offered by Theophrastus with contemporary data, especially in the context of the history of navigation.
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This approach focuses on a convergence point between father Stăniloae’s theology and Jean-Luc Marion’s phenomenology, as concerns Heidegger’s ontology. The German philosopher launches a challenge as to the role that the Embodiment of Logos actually plays in human existence. According to him, the Incarnation event is for man only a corrective to the ontic, while father Stăniloae and the French philosopher consider that we are facing a true ontological reconfiguration of human existence. This is because the One who has stepped into the ontological field of the human being has the power to take man out of the being-toward-death paradigm and give him the opportunity to become being-toward-resurrection. Both father Stăniloae and Marion resort to Areopagitic thinking, in which God is above the being, i.e. supra being, so He cannot be considered a being among others, even if He were considered a supreme being. At the same time, God is love because He is the Trinity of People and it is only through this reality that the human being gains more in terms of existence.
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The article associates Husserl’s analytics of the living body (Leiblichkeit) and the division of the body into organic and physical body (Leib-Körper) in the Life-World, with the problem of the so-called “non-genuine localization” of experience (a problem that can be seen as inheriting the problem of indexicality from the time of Logical Investigation). At stake is not so much the reconstruction of Husserl’s intensive work on this topic throughout the 1920s and the 1930s as the outlining of the field of a differential phenomenology of incorporatedness, inspired by this heritage. The bodily dimension is conceived here as a process – as being flesh (leiben – an analogue of living itself, leben) that creates its own forms of spatiality, temporality, and living-with. Different configurations of incorporatedness stem from here, which can be analyzed as bodily modalizations since they concern the alterability of the being-so-and-so on the level of kinesthesis; the bodily modalizations are precisely kinesthetic, and the privileged modus is that of the “absolute here” of the body of experience. In the first section I present a case of everyday life bodily dissociation and I analyze the kinesthetic modality of “as if I’m there.” In the second section I offer an outline of the structure of the originary differential field in which the poles of kinesthetic habitualization and of reified corporality are formed. In the third section I discuss Husserl’s ideas regarding the doubling of space into physical and kinesthetical as well as the constitution of the so-called phantom body. In the fourth section I reinterpret Husserl’s conception of the incorporated ego through the ego’s division into a coenaesthetic and a habitual ego. Just like the Leib-Körper, the incorporated ego is constantly faced with the possibility her constitutive non-coincidence to be fractalized and turn into a partial or complete dissociation.
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In this study, it was aimed to reveal the opinions of the class teacher sand the branch teachers who gave the course of science for the renewed science curriculum in 2018. In this study was used phenomenological is one of the qualitative research designs. The criterion sampling method, one of the purposeful sampling methods, was used in the study group of this research. The study group consists of 4th grade teachers who attend science classes in primary school and science teachers in secondary schools. Focus group interview method was used to collect research data. Interview form was created for use in focus group interview. The data obtained in there search were analyzed by content analysis method. As a result of the study, it was seen that teachers’ opinions about the renewed science curriculum were generally positive. However, it was seen that teachers experienced some problems in achieving the objectives of the program in practice. One of the most important results of the study is the difficulties in applications related to science, engineering and entrepreneurship, which is one of the most important innovations of the current program.
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The aim of the text is to approach the philosophical sense of the natural world through the crossreading of Martin Heidegger’s notion of φύσις and Tetsurō Watsuji’s notion of fūdo (風土). In the first place is elucidated the sense of fūdo as an objective medium of human existence in confrontation with early Heideggerian analysis of spatiality. We highlight the phenomenological approach of Watsuji to the natural environment and his critique of Heideggerian philosophy centered on temporality. In the second part, the accent is put on the Heideggerian reading of the concept of φύσις and his new conception of place and spatiality. We show in what sense φύσις becomes the place of “presencing” and the very mediality of appropriation. This approach can enrich and radicalize the perspective of Watsuji seeing in fūdo an objective, and yet not naturalistic, response to the subjectivistic philosophy.
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