![„Jesteśmy zdolni do prawdziwego spotkania z Drugim”. Z Marci Shore rozmawia Magdalena Brodacka-Dwojak](/api/image/getissuecoverimage?id=picture_2021_62900.jpg)
„Jesteśmy zdolni do prawdziwego spotkania z Drugim”. Z Marci Shore rozmawia Magdalena Brodacka-Dwojak
Marci Shore in Conversation with Magdalena Brodacka-Dwojak
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Marci Shore in Conversation with Magdalena Brodacka-Dwojak
More...
The article presents the theoretical framework of research determined by Interpretative Phenomenological Analysis (abbreviated IPA). This research method has been characterized as a method used in qualitative research strategies. The article focuses on the possibility of using IPA in research on crime. The Critical Race Theory (CRT) research program. CRT is a research and intellectual perspective in legal sciences using methods similar to the IPA model is also briefly discussed. The summary of the article contains examples of problems that can be investigated with IPA.
More...
Najpoznatija tragična teleologija je ona Hegelova. U nekom smislu njegova Fenomenologija duha mogla bi se nazvati tragičnim tekstom, insistirajući kao i on kako filozofija znači "gledati negativnom u lice, i zadržati se kod njega." Da bi se Geist pronašao, prvo se mora izgubiti, proći kroz neslaganje i zaborav, ponavljajući tako u modernom ključu drevne ritmove žrtvovanja. A ta konfrontacija s gubitkom nije tek obmana ili prevara, kako glagol "zadržavati se" sugerira. Duh može trijumfirati samo putem via negativa auto-izdijeljenosti, svesrdnom predajom sama sebe onom suprotnom. Dijalektika je, prema Rodolphe Gasché-u, strukturalno tragična, dok je Peter Szondi vidi i kao tragičnu i kao sredstvo za transcendiranje tragedije. Smrt, primijećuje Hegel u Fenomenologiji, najstrašnija je od svih stvari i držati se nje zahtijeva najveću snagu. Život Duha ono je što odbija ustuknuti pred tim uništavajućim susretom s Realnim, nego se čvrsto održava unutar smrtonosnog okruženja.
More...
Zbawienie zaproponowane przez Luca Ferry’ego utożsamione jest z przekraczaniem siebie w gestach miłości, poświęcenia, wierności, zaufania – na tym polega transcendencja w immanencji. Ale czy rzeczywiście jedynym sposobem „zbawiania” siebie jest pozostawianie dobra w innych?
More...
The researcher describes her experience of participating in the 22nd Biennale of Art for Children. Discussions conducted as part of the meetings of the Observatory, a group created to observe and talk about events as an integral part of the project, show the polyphony of opinions about who is a child and what art is for a child. As Schütz points out, subjective meaning is an inherent attribute of human activities. People experience phenomena on the basis of their previous experiences. According to the premises of phenomenology, the discussions of people from different socio-biographical locations will provide a variety of visions. The author describes how the experience of people who are involved with art for children but who differ in their social and professional roles influences the planning of events for children.
More...
The purpose of the article consists of investigating the dynamics of cultural and semantic reference points of the ―Entertainment‖ phenomenon in the context of the development of Western European culture in the ХІХ - early ХХ centuries. The research methodology consists in the application of analytical method - to determine the theoretical and methodological foundations of the study of the phenomenon of "Entertainment" in the context of Western European culture of the ХIХ - early ХХ centuries; we use the historical and cultural method to investigate the dynamics of cultural and semantic reference points of the phenomenon of "Entertainment" in the context of the development of Western European culture of this historical period; method of comparative studies - for the analysis of approaches to understanding the phenomenon of «Entertainment»; the hermeneutic method - for the interpretation of the semantic content of the concept of "Entertainment" in the context of the development of Western European culture of the ХІХ - early ХХ centuries. The scientific novelty of the work is that for the first time the essence of the phenomenon of «Entertainment» as a vector component of the development of Western European culture of the ХIХ - early ХХ century. Conclusions. The study of problems phenomenon of «Entertainment» requires the use of an interdisciplinary approach, which acquires its clear features when choosing a subject of study. The phenomenon of «Entertainment» is a way of personifying exclusivity; a specific existential concept, which is considered as a fundamental principle of philosophical knowledge, due to which a person's relationship with himself, with other people, is revealed; a form of transferring the internal dynamics of changes in feelings, which reflect the search forms of certain methods for the embodiment of the psychological life of an individual "I" isolated from others and concentrated in itself. All the specified aspects vividly prove the definition of the «Entertainment» phenomenon as one of the vector components of the development of Western European culture in the ХІХ - early ХХ centuries.
More...
Secularity is in an essential understanding of contemporary meaning related to modernity. It is not exhausted in its attitude towards religion, but in its understanding of freedom as a principle of existence. Understanding the relationship between secularity and modernity, that is, establishing the modern meaning of secularity, should be sought through the relationship to tradition, primarily philosophical tradition. Secularity in its fundamental meaning is not an ideological platform, but the result of an understanding of tradition in relation to the modern world.
More...
The purpose of the work is to systematically comprehend the phenomenon of the city and its space in the parameters of memory, to consider the memory of the city as a whole of temporal dimension, to outline its «coordinates» in the space of Lviv and to supplement the method of their consideration in design decisions. Methodology. The main provisions of the system approach are used in the article; a set of methods and approaches that will ensure the conceptual unity of the study of theoretical and practical components - content analysis (interpretation of the essence of basic concepts), modeling methods and historical; survey of city residents, as well as graphics-analytical, cartographic methods. The scientific novelty of the work is to reveal the phenomenon of city memory as a whole of time, as well as the analysis of the city through the prism of individual, collective and historical memory. Conclusions. Understanding the memory of the city and place will allow professionals to expand the tools for substantiating design decisions, help preserve and use not only the historical but also create a new environment without harm to the environment and human development, which is especially relevant during the urbanization of the historic environment.
More...
My main objective in this article will be to compare Heidegger’s description of the way we perceive our environment in everyday coping – which is based on the concept of equipment (Zeug) – and James Gibson’s theory of affordance perception. More precisely, I will discuss whether equipment and affordance can be equated. In contrast to some interpretations, I will defend that they cannot: equipment and affordances refer to different ontological kinds and the perceptual or cognitive processes that are implied in each case have nothing in common. In addition, I will defend that distinguishing equipment and affordances is a key step towards a more comprehensive account of the way we perceive and deal with the possibilities offered by our environment, and that Heidegger’s and Gibson’s accounts, far from being mutually exclusive, complement each other. Some work has however to be done in order to articulate them in a coherent theoretical framework.
More...
My investigation reveals that Heidegger’s account of affectivity – though his programmatical determination included an ontical dimension or otherwise lived, personal experiences – is overshadowed by a dense ontology that cannot enable real phenomenal experience. This is why he could not account for other affective states such as emotions, feelings and the role of the body in affectivity. Besides, in that account we are lost when we seek to answer the question of whether moods are “one” or “many”. My aim is to point out how these deficiencies in Heidegger’s account of mood could be overcome in Richir’s account of affectivity, where indeterminate background feelings (affections) could give rise to a determinate and occurent emotion (affects). The advantage of this move is a rich ontic account of affectivity where not only the body but also sense/meaning of affective episodes play a robust role in an encounter of world events. If Richir reproached Heidegger for existential solipsism, one could now reproach the former for existentiell/phenomenal solipsism. In the end I suggest that these two core but opposite aspects of affectivity (the ontological and the ontic) belong to the same reality: Dasein is not just in the world (ontology), but also the world is in Dasein (ontic/phenomenological).
More...
What is the relationship between religion and ideology? What does it mean to say that religion functions as an ideology? How should we conceptualize religion and ideology if one rejects simple “yes” and “no” answers to the question whether religion is an ideology? The paper aims to answer these questions by discussing one by one all possible answers to the title question: “No”, “Yes”, “No, but...” and “Yes, but...”. The concept of ideology originated in revolutionary France. Its originator de Tracy believed in the creation of a new science of ideas. After the Ancien Régime, ideology was supposed to change religion and become a positive force in society. Instead, the concept of ideology became synonymous to “doctrine”, while Marx gave it an exclusively negative connotation. Using Marx and Althusser’s critique of religion and their concepts of ideology, the article presents modified definitions of ideology, religious ideology, and religion. Given that faith in human emancipation is and ought to be at the core of religion, the article argues that, even if religion functions as an ideology, it cannot be seen and is not just an ideology.
More...
In its doctrinal and practical dimension, Sufism is an integral part of the tradition of Islam, which complements its spiritual, intellectual and cultural component. In this paper, I try to point out the field of Sufism through a phenomenological analysis of the (spiritual) Path, the doctrine and practice that are characteristic of the Sufi doctrine. In a rough outline, the paper sketches the fundamental contours of the metaphysics of Sufism which is deeply sedimented within each field of its historical realization. Such an approach follows references to some classical sources, but also to interpretative reviews offered in recent publications of some contemporary authors.
More...
The text presents the phenomenological foundation of the epistemology of interculturality and indicates the importance of phenomenology for social epistemology. Waldenfels’ understanding of phenomenology as philosophy of experience and views of philosophy in the perspective of its impact on social reality is especially emphasized. In this sense, the epistemology of interculturality is presented as an expression of the active thought and the power of philosophy to establish the social meaning of reality, explain relations within networks of lifeworlds and show the real consequences of the spirit on social phenomena.
More...
Danas bi neko ko čita recenziju neke filozofske knjige u New York Review of Books mogao naići na riječ “intencionalnost”. Ipak, mali broj recenzenata nikada ne kaže što znači ova riječ. Ne zbog toga što je riječ besmislena; radije zato što je ona postala riječ za naziv poglavlja: riječ koja označava cijeli niz tema i pitanja, a ne jednu određenu temu. Konkretno, slijedeće činjenice se obično navode kao primjeri “intencionalnosti”: (1) činjenica da riječi, rečenice i druge “reprezentacije” imaju značenje; (2) činjenica da reprezentacije mogu referirati na (tj. biti istinite za) neke aktualno postojeće stvari ili na svaku od aktualno postojećih stvari; (3) činjenica da reprezentacije mogu biti o nečemu što ne postoji; i (4) činjenica da stanje uma može imati “stanje stvari” kao svoj predmet, kao kad neko kaže “ona vjeruje da on je pouzdan”, “on se nada da će njegov šef dobiti otkaz”, “ona strahuje da neće biti hrane u kući“.
More...
In the “Vienna lecture”, the whole of the world’s history is at one moment depicted through the allegory of a wavy sea without borders. In The Idea of Phenomenology, the philosopher-storyteller is caught up in a heavy sea, but at the end, they finally manage to “drop the anchor on the shore of phenomenology”. With the break into the “mainland of absolute givenness” through phenomenological reduction, allegorical representation should lose its philosophical justification. However, metaphors which evoke allegories continue to proliferate even in the most rigorous phenomenological descriptions. Despite its inherent metaphoricity, so vivid that at the crucial points of Husserl’s analyses often reappears a mythical clash of land and sea, the phenomenological interpretation of the world seems nonetheless essentially non-allegorical.
More...
Heideggerova kritika koncepta kulture, koju on shvaća kao jedan od pet fundamentalnih fenomena moderne epohe je, u početku, na prvoj razini čitanja, očita. Razmatrajući je kao proizvod ljudske subjektivosti, Heidegger se udaljava od predodžbe kulture kao skupa vrijednosti koji, prema mome gledištu, omogućuju odrediti posebnost čovjeka u odnosu na životinju, kao i razlike između ljudskih grupa. Podloga te kritike jest Heideggerovo poimanje moderne izgradnje svijeta kao slike i čovjeka kao subjekta predodžbe. Unatoč toj iskazanoj kritici, u njegovu radu moguće je naći i drugi pristup fenomenu kulture, koji omogućuje skrenuti pažnju ne samo na lakoću s kojom je čitanje na prvoj razini prevladalo kao očito i konačno značenje fenomena kulture, već i na način na koji sam Heidegger dopire onkraj onoga što je sam izričito izrekao na tu temu.
More...
Pisao se svibanj 1990. kad je Slobodan Šnajder, u Berlinu, a ne u svome stanu u uskuhaloj Hrvatskoj, napisao po obujmu nevelik tekst sastavljen od crtica nastalih po sjećanju na vlastito djetinjstvo koje se postupkom lingvističko–arheološkog iskapanja zatrpanih, protjeranih, nestalih riječi i frazema, sačuvalo za trajnost. Tekst je naslovio Hruštevi. Četrnaest godina kasnije mnogi će se pojmovi i mnoge riječi iz ovog začudnog teksta, posve slučajno, nastaniti u Leksikonu YU mitologije naprosto zato što im je ondje bilo mjesto.
More...
The author analyzes the difference between the transcendental ego and the transcendental I in Husserl’s transcendental-phenomenological egology. The concept of the I is one of the central ones in Husserl’s philosophy. It has been exhaustively worked upon and, in development of which, several different standpoints have been changed, from the nonegological to the egologically solipsistic. The most mature formulation can be found in Husserl’s final works, in which an important “shift” happens, from the pure I to the transcendental ego. It is argued that this change isn’t simply terminological, but conceptual. In the light of the difference between phenomenological psychology and transcendental phenomenology, and corresponding phenomenological reduction and transcendental reduction respectively, the pure I (or I-pole) is still seen as something individual, private and psychological, and too “empty”, that needs to be overcome by a wider notion of transcendental ego that incorporates systems of intentionality, a (constituted) surrounding world, constituted intentional objectivities, habitualities, and intentional life – all without which ego couldn’t be concrete. In this part, Husserl explicates that transcendental ego is equivalent to the soul (psyche) in psychological parallel, and not to the I. Therefore, it is implied that the ego can grasp itself in two ways, as a flowing life and as an I, identical and active subject of consciousness. This, in turn, implies two different ways of constituting ego for itself – in its history of the egological genesis and, at the same time, as being one and the same I for itself. The last chapter will differentiate between two ways of defining transcendental I. According to one, the ego of epoché, which is not declinable, becomes an I, “one” transcendental I among others in transcendental intersubjectivity. The second one is, what we term, a pure-transcendental I, the I-pole of transcendental ego; the consequence of which is the necessity of original (pre-reflective) self-givenness, irrelevant of intersubjectivity. This I is then understood as the irreducible first-person point of view of consciousness, and the bearer of a character of Nunc stans. As always-subject, it itself is then unchangeable, nonpermutable, and indeclinable. Because of its emptiness, the I-pole or pure-transcendental I cannot be made concrete like the concrete-transcendental ego; and yet, precisely this I is the one that can distance itself from itself and phenomenologically investigate the transcendental ego, subjectivity, and eidos ego as the subject of transcendental reduction. In the footsteps of Ingarden’s and Fink’s critique of the subject of transcendental investigation, the transcendental-phenomenological on-looker, it will be shown that the pure-transcendental I is the phenomenologizing I, the I of the disinterested spectator, through which the transcendental subjectivity comes to itself. That I remains the same through all reductions and attitudes, through all constitutions of essential types of eidos ego, and is the ineliminable subject originally pregiven for itself as an object in original I-splitting.
More...
A few months before their publication in 2014, the first Martin Heidegger’s Black Notebooks already introduced a new phase of the debate about Heidegger’s sup-posed National Socialism and Antisemitism, since they contain questionable refer-ences to Jewish people. As of yet, most of the interpretations come down to five theses. Whilst several interpreters assert that the whole Heideggerian thought is anti-Semitic, others refer this ‘‘accusation’’ to a brief period in Heidegger’s life or rather attribute to this thinker an anti-Judaism inherited from the Christian tradi-tion. Some scholars classify Heidegger’s sentences as a general critique of civilisa-tion, whereas others pretend that the Heideggerian philosophical thought was un-touched by whichever issues related to politics and race. Ascertaining the flaws in the approach of many interpreters of Heidegger’s Black Notebooks, the necessity of reading them by means of the hermeneutical method in order to reach an ap-propriate contextualisation is to be stressed. Only in this way can the various themes of the Notebooks be unveiled, as well as the limits and the magnitude of the Heideggerian thought.
More...
An ever-evolving phenomenological-enactive perspective can expand our reflection on the entanglement between enactive subjects and their living ecologies. This article applies certain classical phenomenological projects and their enactive extension to public phenomena (objects, spaces, events, etc.). As an instance of the embodied cognition discourse, this research also aims to thematize the enactive, affective, and intersubjective aspects of the relation to the (urban) Lebenswelt. This may help in understanding both the potential of the phenomenological-enactive methodology and the processes of an embodied intersubjective co-constitution of a public ethos. Theoretical ideas presented in the article are illustrated with reflections on some concrete public phenomena.
More...