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Affifi are only partly successful, the article ends with a delimitation of certain elements that require further elaboration, namely the investigation into the biological implications of monadology, the determination of forms of corporeal anomality, and the vindication of the notion of essential limit-phenomena. This paper aims at reconstructing an often overlooked side of his philosophy: his theory of consciousness and his analysis of the constitutive process involved in sense perception.
Firstly, whereas Husserl describes a regressive inquiry of truth, Merleau-Ponty describes a regressive movement of truth, where every acquired truth seizes the tradition that precedes it.source link
Phenomenological Reduction, The | Internet Encyclopedia of Philosophy
Secondly, this new notion of truth, and its dependency on its proper expression, opens up a new understanding of literature. Abstract : Many genetic approaches in philosophy, psychology or sociology lead to a partially or fully deterministic understanding of the self and its position-taking. Husserl claims that the passive foundation of conscious life is the topsoil of activity and rational position-taking.
But still the genetic process of the awakening of the ego, far from being an automatism, demands a primary responsibility to proceed with the awakening itself. I discuss the issue of the responsibility of wakefulness in three interconnected ways. Drawing on Edith Stein, I first develop some theological implications to demonstrate how the paradox of responsibility points toward its divine ratio , because the unfounded givenness of responsibility links the awakening person to a phenomenological understanding of theosis : the more a person cultivates her responsibility the more she resembles the divine actus purus.
In a second step, I show how the ethical implications of the responsibility of awakening connect it with the truth of will.
The manifold obstacles that tend to undermine ethical love reveal a new level of both responsible position-taking and practical faith in the divine entelechy. Finally, the theological and ethical results motivate a social renewal, in which responsibility embraces the Other and longs for the communitization of the truth of wills.
Clearly, the Husserlian view of genetic philosophy enables deep theological and ethical insights, that remain hidden from the method of static phenomenology and that are denied by most empirical genetic approaches. Abstract : This paper examines how practical intentionality is described by Husserl and Heidegger respectively, and looks at the phenomenological and sociological issues of these descriptions.
In Husserl, the phenomenological reduction reveals that the practices of the world involve two intentionalities which wrap one inside the other. The foundation of this dynamic is a theoretical intentionality: there are always reasons which make it possible to understand why such and such an object is surrounded by such and such a value.
We show that this phenomenological immanentism is put in question by Heidegger himself, and in particular in connection to the issue of the social source of intentionality. Hongjian Wang : Destruktion und formale Anzeige. His ideas finally lead to the development of the method of formal indication.
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Then, I will explain the definition of philosophy from the point of view of formal indication, thereby showing how different this method is from traditional philosophical methods. Finally, I will analyse the importance of this transformation of methodology, in order to reveal in which sense a concrete universality is possible and how it contributes to the foundation of the ontology of life. Jacques Garelli, critique de Heidegger. Abstract : In this paper, I consider the idea of space-time in its philosophical specificity.
Such an approach must satisfy three main conditions. Second, it must not reduce either space to time or time to space, but must instead explore the significance of their in-between-ness and of their interweaving reality. Third, the inquiry must rid itself of any priority of space over time or of time over space that would take place in the mediation of space-time. I explore whether there is a metaphysical approach that might be able to articulate the organic link of space-time epitomized by the hyphen in order to grasp the philosophical meaning of its irreducible, deep, and fleshly thickness.
I argue that Merleau-Ponty might usher in decisive clues and some insightful tools for building such a theory. I accordingly begin by discussing his later topic of an endo-ontology, linking together concepts such as endo-space and endo-time. Abstract : The discourse on escaping is primarily directed towards the who of escape.
The question of what and how of escaping in its cultural-anthropological significance is usually neglected. The present paper claims to overcome this inadequacy by exploring escape eo ipso and as a spatial-theoretical phenomenon.