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This paper adresses a commonplace way of articulating language and consciousness together. It expands on the difficulties raised by such a stance, by drawing its concepts and arguments from Jean Piaget’s psychogenesis. Especially, it displays the issues illuminated by Piaget about language acquisition.
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The dramatic play sets a challenge to Husserl’s theory of imagination and its connection to perceptive experience. What takes place on stage in front of the audience is both the effective reality and the happening of a fictional story. In this paper, we are interested in the extension of the phenomenology of experience to a world of mere fictions. By analyzing a few chosen texts from the volume XXIII of Husserliana, we shall put the eidetics of imagination to the test of the dramatic experience of the audience and raise the problem of the ator’s play and its paradox.
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The main goal of this paper is to criticize Wittgenstein’s reading of Freudian psychoanalysis. According to Wittgenstein, the very notion of “unconscious” can only make sense considered from a grammatical standpoint. The unconscious is not an empirical feature of our mind but a kind of language game. On the basis of a thorough study of Freud's book on Moses, this paper argues that psychoanalysis relies on a legitimate alternative to Wittgenstein's conception of mind and culture. For psychoanalysis, mind and culture would need to be understood as essentially diachronic, rather than as language games.
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À la réunion des écoles doctorales de deux universités, il est convient que les protagonistes présentent les approches qu’ils pratiquent. C’est pourquoi je présente l’interprétation de base que j’ai donnée et que je donne à l’oeuvre du fondateur de la phénoménologe et les repères de cette interprétation. J’ai publié un chapitre sur la philosophie de Husserl dans mon volume : Introduction dans la philosophie contemporaine (Polirom, Iaşi, 2002, 418 p.), pour reprendre l’interprétation de cette philosophie dans la monographie La philosophie de Habermas (Polirom, Iaşi, 2005, 514 p.) J’affirme dès le début que mon intérêt pour l’oeuvre de Husserl est primordialement systématique, en rapport avec les crises de notre temps, de sorte que l’intérêt exégétique est subordonné.
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It is close to current orthodoxy in analytic philosophy that perception is an intentional state. In this paper I will provide some evidence to doubt the alleged triviality of this claim. In fact, intentionality is a semantical notion and perception has, at least in a basic sense, no semantic nature. I will individuate some general features of intentionality and I will show that they cannot be consistently applied to percepton. As a conclusion, I will roughly sketch an alternative non-intentional view of perception.
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Jocelyn Benoist : Sens et sensibilité. L’intentionnalité en contexte, Paris, Éd. du Cerf, 2009, 327 p.
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