Wyniki wyszukiwania - Biblioteka Nauki

1

Note on Metaphysics

100%

Migasinski J.

Przeglad Filozoficzno-Literacki (Philosophical/Literary Review)

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2007

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tom 6

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nr 3-4(18)

519-538

EN

The author focuses on uses (and meanings) of the term 'metaphysics' that are inherent in the philosophical tradition but are different from or opposed to the most common (classical) treatment of metaphysics as a domain of objective knowledge, as 'science of being qua being'. Such uses are found in 'late' dialogs of Plato, in Descartes' 'first philosophy', in Kant's critical metaphysics and its phenomenological continuation in Husserl and in Heidegger's introduction of timeliness and historicity into fundamental structures of Being.

2

TO SEE THE INVISIBLE. FROM PHENOMENON TO SPECTER, OR ANALYSIS OF A CASE OF PHILOSOPHICAL IMAGINATION

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Migasinski J.

Przeglad Filozoficzno-Literacki (Philosophical/Literary Review)

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2008

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tom 6

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nr 4(21)

93-117

EN

In this paper, the author analyses a case of philosophical imagination as a variant of 'anthropological imagination'. This example is the growing radicalization of the conceptualization of the phenomenon of human body in the work of three phenomenologists - Husserl, Merlau-Ponty, and Levinas. This radicalization consisted in passing from the conceptualization of human body as an empirical phenomenon, through treating it as a phenomenon reduced to a certain structure, to treating human corporeality as a phantasm of the sharpest ethical duty.

3

CORPOREALITY AND INVOLVEMENT IN EPISTEMOLOGICAL PERSPECTIVE (Cielesnosc i zaangazowanie w perspektywie epistemologicznej)

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Kapusta A.

Zagadnienia Naukoznawstwa

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2009

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tom 45

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nr 1(179)

67-104

EN

In the paper, the author presents phenomenological ideas of corporeality by Husserl, Merleau-Ponty, and Sartre showing, how living body is experienced and involved in human world. The bounding between body and its environment, as well as its role in creation of intentions and formation of our understanding of the world are of exceptional significance. He shows, what implication such an understanding of the body has for popular in contemporary cognitive science concept of 'representation' as well as for propositional of knowledge . Finally, he tries to show, to what extend phenomenological concept of corporeality of mind is parallel to pragmatists concept of action.

4

NOVÝ POHĽAD EDMUNDA HUSSERLA NA IDEEN I

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Kunschová J.

Filozofia (Philosophy)

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2006

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tom 61

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nr 1

16 - 29

EN

The objective of the article is a comparison of three texts by Edmund Husserl:'Ideen I', its revision in 'Hua XXXIV' and 'Epilogue' of 'Ideen III'. There are internal (thematic) and external (resulting from author's motivation) connections between these three texts which - also as a justification of this comparison - will be examined in this article. The comparison should give answers to several questions: Why did Husserl decide to do this revision? What changes did he make? Should we regard these changes as important interventions into certain phenomenological topics? What are the results of this comparison for the phenomenological method? By means of these texts several chosen phenomenological themes - such as the problematic of consciousness, intentionality, natural and phenomenological attitudes, method etc. - can be presented, as well as a new view of them 16 or 17 years later. The last text introduces also Husserl's résumé of the idea of philosophy.

5

EXPERIENCE OF ADULTS WHO WERE “UNSCHOOLED” DURING THEIR YOUTH: A PHENOMENOLOGICAL APPROACH

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Gaudreau J. , Brabant C.

Pedagogický časopis (Journal of Pedagogy)

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2021

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tom 12

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nr 1

29 - 53

EN

To better understand the experience of unschooling, non-directive in-depth interviews with five Quebec adults who had experienced it were conducted according to a phenomenological approach, revealing their perceptions of their educational experiences and their families, as well as their views of the world. Certain aspects of the testimonies corroborate the results of previous studies concerning self-directed learning, use of information technology, development of interests, and participation in a support group; others reveal limits when it comes to learning perseverance, pursuit of complex learning goals, school integration, and evaluation. The participants also spoke of family conflicts, parental control, negligence, and the influence of this experience on their views of society, work, the school system, and the role of government in education.

6

ROMAN INGARDEN'S ONTOLOGICAL UNDERSTANDING OF CAUSALITY

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Kobiela F.

Kwartalnik Filozoficzny

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2007

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tom 35

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nr 2

73-96

EN

The subject of this article is the ontological theory of causality presented in Roman Ingarden's 'Controversy over the Existence of the World'. The peculiarity of this theory is discussed, and some differences between it and Hume's and Kant's theories are shown. The article presents Ingarden's definition of cause, the principles of causality, and rarely discussed problems connected with the analysis and division of events. The changes in the method of inquiry which occur in the third part of the 'Controversy over the Existence of the World' and which are related to the problem of causality are also examined.

7

PHENOMENOLOGY AS A TRANSCENDENTAL THEORY OF THE POLITICAL WORLD (Fenomenolohiya yak transtsendentalna teoriya politychnoho svitu)

80%

Gniazdowski A.

Філософська Думка

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2009

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nr 1

66-79

EN

The main problem of the paper is to what extent the political can become a subject of phenomenology as a transcendental philosophy. Its starting point is Ludwig Landgrebe's thesis that if phenomenology is to be a transcendental philosophy, it is - consistently thought out to an end - a transcendental theory of history. Referring to this thesis, the author poses the question: would the meaning of phenomenological transcendentalism not be consistently thought out to an end only if phenomenology proved its capacity as a transcendental theory of the political? In order to answer this critical question Landgrebe's thesis is interpreted from the perspective of Klaus Held's project of a 'phenomenology of the political world'. The author of this paper analyses the categorial relationship between both projects and poses two questions in this context: To what extent the problem of the political falls within the scope of phenomenology as a transcendental theory of history and how far the phenomenology of the political world can be understood as a transcendental theory of the political.

8

PHILOSOPHY IN CONTEMPORARY GEORGIA (Filosofiia v suchasnii Hruzii)

80%

Tevzadze G.

Філософська Думка

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2010

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nr 4

14-26

EN

The article is devoted to the contemporary developments of the 16-century-old professional philosophy in Georgia. The term 'contemporary' here defines the period after 1953 in soviet and post-soviet Georgian history, when totalitarianism remained, albeit in its milder form. Along with the recognized philosophers (Sh. Nutsubidze, K. Bakradze, S. Danelia, S. Tsereteli, Z. Kakabadze, et al.) the achievements of young philosophers working in Georgia, as well as abroad, are shown in the article.

9

TEACHER-STUDENT RELATIONSHIPS: THE MEANING OF TEACHERS’ EXPERIENCE WORKING WITH UNDERACHIEVING STUDENTS

80%

Oreshkina M. , Greenberg K. H.

Pedagogický časopis (Journal of Pedagogy)

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2010

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tom 1

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nr 2

52 – 66

EN

This paper is based on phenomenological interviews with teachers who worked with underachieving students in South Africa, Russia, and the United States. It focuses on the analysis of meanings that teachers constructed while describing their relationship with underachieving students and how metaphors worked to construct such meanings. The researchers also used Buber's "I-Thou" concept as an interpretive lens to further understand the meanings of teacher-student relationships. The study concludes that the teacher-student relationship is one of the fundamental themes of the teaching experience and is common for teachers from different countries.

10

Fenomenologiczne określenie Osoby

80%

Sipiński B.

Filo-Sofija

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2006

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tom 6

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nr 6

91-100

EN

The main problem of this article is a try to find the meaning of an essence of the Person. Asking about the Person in colloquial meaning is asking about the cultural pattern of the Person at the same time. What can be helpful in leaving the cultural pattern of the Person without leaving an essence of problem known as a Person, but difficult to indicate without an example? Answer at this question, will be probably similar with finding an essence of the Person as a pure comprehension. Phenomenology, as a finding of certainty can be a method in that “personalistic adventure”, especially in version of the German phenomenologist – Max Scheler, who was trying to explain comprehension of the Person from the emotional point of view. Emotions, which can be understood as a phenomenon of the Person appearing in the practical function, and creating a culture with its examples of the Person, and finally giving its place in non personal surrounding world. Here appears solution. By using Scheler’s method describing the Person from the emotional side, it seems to be possible to separate the pure comprehension from the cultural pattern of the Person. That shows another reduction, next to well known reductions in Phenomenology. It could be something like an emotional reduction, which separates the Person from non personal structure of surrounding world and not gives a cultural pattern of the Person at the same time. The next move is building a dialogue as a relation between Persons, which defines them as a dialogical subjects.

11

ON JEAN-LUC NANCY'S PROJECT FOR THE 'DECONSTRUCTION OF CHRISTIANITY'

80%

Nawrocki A.

Kwartalnik Filozoficzny

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2007

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tom 35

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nr 1

37-59

EN

This article discusses an attempt to answer the question posed by Jean-Luc Nancy in his book entitled 'La Déclosion': 'Is the Jew-Greek that Derrida describes at the end of 'Violence and Metaphysics' not a Christian?' At the beginning, the author outlines the issues that are introduced by the uncertainty expressed in this question concerning the nature of Christianity and attempts to present the basic theses of deconstruction as viewed by Nancy. Next, the author describes a fragment of the Book of James (James 1, 17) that describes the godly gifts. The traits of Jewish and non-Christian thought included in this fragment are pointed out. The next part emphasizes the aspect of the specifically Christian attitude towards the question of godly gifts. Thus, the author indicates that in the Christian view of this issue there is content that it is impossible to find in Jewish and non-Christian Greek thought. In conclusion, the author draws attention to the concurrence of the conclusion with certain findings of contemporary phenomenology.

12

ENJOYMENT IN LEVINAS AND THE AESTHETICS OF EVERYDAY LIFE

80%

Hoyos Morales A.

ESPES

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2021

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tom 10

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nr 2

72 – 87

EN

Through the concept of enjoyment in Levinas, this paper examines the phenomenological and ontological dimension of everyday aesthetics. Enjoyment, in Levinas, forms an essential element in the constitution of the subjectivity of the human being and is no longer to be seen as a moment of ‘inauthenticity’ or ‘alienation’. The experience of the objects of everyday experience is not related to that of objects of representation or of tools, but rather to that of a system of nourishment into which the subject is integrated, as in an ‘element’ or ‘atmosphere’. This constitutive closeness of enjoyment indicates the fundamental difference between what we understand as everyday aesthetics and other aesthetics characterised by contemplation or disinterest.

13

THE THEORY OF IDEAS AS CONCEIVED BY EDMUND HUSSERL AND ROMAN INGARDEN

80%

Makota J.

Kwartalnik Filozoficzny

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2007

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tom 35

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nr 2

59-71

EN

According to Husserl an idea (species) may be grasped by changing a visual experience of an individual object into a vision of the essence: ideation. On the basis of many individual perceptions we may become conscious of what is general. Later on Husserl acknowledged all ideal objects to be constituted by pure conscious experiences, thus to become intentional products of a transcendental subjectivity. Ingarden ascribes to an ideal being the following existential moments: autonomy, originality, non-actuality, distinctness, independence. An idea has two sides: a/ a content, comprising constants and variables and b/ the structure of idea as idea. It is the variables which determine the generality of ideas. Both constants and variables appear as components without differentiation.Ideas are beyond time and cannnot change. They are transcendent in relation to cognition and do not admit any interference. Then a relation between ideas and real objects is concerned. Husserl had detected the generality of ideas but it was Ingarden who stated what does it consist in, and namely in the presence of variables in the content of ideas.

14

LANGUAGE GAMES AND PRE-LINGUISTIC EXPERIENCE

80%

Blecha I.

Organon F. medzinárodný časopis pre analytickú filozofiu

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2005

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tom 12

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nr 1

21-39

EN

The article tries to show, from the phenomenological position, that it must be possible to reflect on so called pre-linguistic experience. The argumentation is based on a disputation with a symptomatic example used by Wittgenstein to substantiate his language games theory. The analysis of the example attempts to indicate that the language games theory, which has to justify the rejection of the existence of pre-linguistic experience, meets with discrepancies and difficulties which limit the range of this theory to a certain extent. Because it presupposes the existence of 'private', experiential sphere in which - even before language and verbalization enter the game - the structuring of the world, identification of things and an elementary understanding of these processes must be realized. It seems that the discussion on this topic is not only a specific polemic over one problem that can be found in Wittgenstein, but has wider implications because the language games concept in the form of various 'discourses', 'vocabularies' or 'cultures' has found great favour in contemporary postmodern philosophy. On its basis postmodern philosophy very radically (and perhaps against the will of Wittgenstein himself) crosses out the world, profanes its rational, objective description and calls for free variation of different interpretations - their legitimacy is authenticated only by a consensus of their users. In this dispute, phenomenology does not declare that there is a single true description of the world and that it is possible to find a reliable criterion for its definite legitimization. It does, however, draw on the fact that so called pre-linguistic experience does not succumb to the variability of language games and the interests of its users, but that it more and more clearly reflects the unitary and scrutable style of showing the real, objectively given world even though this always happens in seemingly impalpable subjective acts.

15

Kilka uwag o fenomenologii Władysława Stróżewskiego

80%

Dembiński B.

Kwartalnik Filozoficzny

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2019

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tom 47

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nr 2

89 - 100

EN

The presented text, prepared for a scientific conference on the philosophical work of W. Stróżewski and W. Tatarkiewicz, presents an analysis of selected issues regarding the concept of phenomenology implemented in the work of W. Stróżewski. It is an original concept, the essence of which boils down to an attempt to combine broadly understood classical philosophy with many threads of the various proposals by representatives of the phenomenological position. The understanding of phenomenology proposed by W. Stróżewski is an important voice in the discussion about the scope of possible applications of the phenomenological method in contemporary philosophical research. It can also become an important source for in-depth studies on the essence of phenomenology itself.

16

PHAENOMENON BENE FUNDATUM. FORMATION OF THE PHAENOMENOLOGOCAL DOCTRINE OF LEIBNIZ (Phaenomenon bene fundatum. Stanovlennia fenomenolohichnoi doktryny Liaibniza)

80%

Secundant S.

Філософська Думка

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2010

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nr 2

106-129

EN

In the article, the author puts a question: «Is it possible to examine Leibniz' philosophy as a phenomenological doctrine?» and tries to prove that Leibniz developed a phenomenological doctrine, which is very differed both from traditional phenomenological theories and from E. Husserl's phenomenology. In the article, the basic object of research becomes a concept 'the well grounded phenomenon'. On the basis of his analysis the author tries at first to show those pre-conditions which brought Leibniz over to forming of his phenomenological doctrine, and to find out those grounds which it was based on, and then to give a comparative analysis of Leibniz' philosophy and Husserl's phenomenology. Husserl. According to Leibniz, every cognition of reality is limited to the area of the phenomena. The world of the phenomena is acknowledged to exist independent both of subjects which perceive them and from external things. Metaphysical knowledge has status of hypothesis. The specific feature of phenomenology of Leibniz consists in that the concept of substance is not rejected, but radically reconsidered.

17

Analiza struktury i geneza egzystencji: dwie postacie metody fenomenologicznej

80%

Płotka W.

Kwartalnik Filozoficzny

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2012

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tom 40

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nr 3

23 - 41

EN

The article argues that the static and genetic phenomenological methods are complementary rather than opposed. In claiming this, it challenges Jacques Derrida’s interpretation of Edmund Husserl’s philosophy. It is claimed that a proper understanding of the two methods must take into consideration Husserl’s B III 10 manuscript. Using the manuscript the author reconstructs the object, limits, and character of both methods of inquiry. Then it is argued that one is able to use the genetic method to investigate human existence. Indeed, Husserl studies the topic of existence in the E III 6 manuscript and in the Crisis.

18

Some remarks on involvement, or, feelings and how they are studied

80%

Wolska D.

Teksty Drugie (Second Texts)

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2007

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nr 1/2(103/4)

13-20

EN

The authoress discusses our contemporary revival of interest in the title issue, in association with transformations within humanities, which perceive a dimension of involvement in both the activity of those being studied and the research actions taken. While discussing involvement, its emotional and axiotic contexts should not be neglected. The European philosophical tradition, especially, the British thought of 17th and 18th centuries, has tended to combine the issue of feelings with axiology. In the field of phenomenology, Max Scheler directly combined feelings with axiological issues in his non-formalist ethics and phenomenology of feelings project. As for cultural anthropology, Clifford Geertz's project called 'interpretative anthropology' has been treated as legitimised anthropology of experiencing things. Opposing an intra-psychical 'localisation' of feelings, this scholar was of opinion that the thesis claiming their cultural constitution had been relatively well proved in the context of cultural anthropology, albeit feelings are one of the most indefinable and heterogeneous aspects of our life.

19

The Problem of Consistency between Assumptions of Sociology of Knowledge and Assumptions of Philosophical Anthropology (on Example of Max Scheler's Ideas)

80%

Czerniak S.

Zagadnienia Naukoznawstwa

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2004

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tom 40

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nr 3(161)

391-407

EN

The author of these considerations puts a question, non-trivial from the point of view of science of science, about relationship of theoretic-methodological consistency between research sub-disciplines regarded by their own creators as discourses of paradigms corresponding to one another in a general philosophical perspective. As a historical example used for this analysis serves the concept of the sociology of knowledge and of the philosophical anthropology, developed - as elements of an overall philosophical perspective - by Max Scheler (1874-1928), beside E. Husserl the most widely known representative of the phenomenological movement in the 20th century. M. Scheler had often articulated his intention in his writings that philosophical anthropology should form a basis of categories of the sociology of knowledge, a reservoir of philosophical assumptions for socio-cognitive ideas. The hypothesis of the present paper is as follows: (a) some fragments of Schelerian sociology of knowledge (the so-called concepts of 'class idols') would be very hard to thought ot as 'grounded' in that meaning into the model of philosophical anthropology that he had proposed; (b) an anthropology different from Schelerian may be indicated (by Helmuth Plessner) more logically consistent with the idea of 'class idol'.

20

FENOMENOLOGICKÝ A ESTETICKÝ POSTOJ. POZNÁMKY K ICH SVOJBYTNOSTI A PREKRÝVANIU

80%

Vydrová J.

Filozofia (Philosophy)

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2008

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tom 63

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nr 7

619-624

EN

The connection between art and philosophy is presented in the essay on two levels. On one hand they are conceived as two parallel and autonomous attitudes (as in the analyses of E. Husserl), on the other hand there is a possibility of their intertwining (as in the texts of M. Henry). Both directions are based on phenomenology and focus on the problem of 'life' and 'praxis'. A. Giacometti's and W. Kandinsky's views on art serve as the background of the philosophical analysis.