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SHANNON SULLIVAN 《希帕蒂亚:女权主义哲学杂志》1997,12(1):1-19
Merleau-Ponty's claim in Phenomenology of Perception (1962) that the anonymous body guarantees an intersubjective world is problematic because it omits the particularities of bodies. This omission produces an account of “dialogue” with another in which I solipsistically hear only myself and dominate others with my intentionality. This essay develops an alternative to projective intentionality called “hypothetical construction,” in which meaning is socially constructed through an appreciation of the differences of others. 相似文献
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文章围绕现象学能否作为第一哲学这一热点问题,展现了多米尼克·雅尼科、马克·里希尔与让-吕克·马里翁之间的争论.雅尼科忠实于现象学还原的观念,反思它具体给予我们的意义关联,坚决反对将现象学作为第一哲学,而提倡一种极简主义的现象学.马里翁则从尝试设置对现象的范畴分析之基础出发,进一步澄清现象学的偶然性的特异性,在现象学的意义上使另一种第一哲学的轮廓清晰可见.但是,马里翁的给予现象学暗示着只有一种把握凭自身出现和显示的现象的可能方式,这是为里希尔所不能赞同的,里希尔自发的意义构成的现象学在此提供了另外一种选择. 相似文献
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社会认知主要围绕"理论理论"与"模仿理论"两个经典模型来解释人际间的理解。这一主流框架既包含重要的洞见,也隐含着成问题的理论预设。同感现象学及其当代的代表"直接感知理论"对上述框架提出挑战,认为他人认知的起点不是认知者的理论推理或者心智模仿,应该回溯到认知者初始的感知经验,认为感知是通达关于他人心智生活的一种不可或缺的方式。 相似文献
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Filip Mattens 《Husserl Studies》2009,25(2):97-120
In recent philosophy of mind, a series of challenging ideas have appeared about the relation between the body and the sense
of touch. In certain respects, these ideas have a striking affinity with Husserl’s theory of the constitution of the body.
Nevertheless, these two approaches lead to very different understandings of the role of the body in perception. Either the
body is characterized as a perceptual “organ,” or the body is said to function as a “template.” Despite its focus on the sense
of touch, the latter conception, I will argue, nevertheless orients its understanding of tactual perception toward visual
objects. This produces a distorted conception of touch. In this paper, I will formulate an alternative account, which is more
faithful to what it is like to feel.
相似文献
Filip MattensEmail: |
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Nam-In Lee 《Husserl Studies》2000,17(1):49-63
This paper will deal with the problem of practical intentionality in the transcendental phenomenology of Husserl. First, through an analysis of a passage found in Logical Investigations, I will show Husserl's earlier position with respect to the problem of practical intentionality. I will then go on to critically assess this position and, with reference to some of Husserl's works written after the 1920's, prove that every intentionality should be regarded as a practical intentionality. Correspondingly, transcendental phenomenology should also be characterized as a practical philosophy. I make this statement with the following two senses in mind; transcendental phenomenology is a practical philosophy, first, in the sense that it investigates the various forms of practical intentionality and, second, in the sense that transcendental intentionality as the grounding source of transcendental phenomenology is also a kind of practical intentionality. 相似文献
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Continental Philosophy Review - 相似文献
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KIMERER L. LAMOTHE 《希帕蒂亚:女权主义哲学杂志》2005,20(1):120-149
Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self‐conscious subject—or seeing (oneself as) “spirit”—requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea. 相似文献
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Ronald J. Burke Marina N. Astakhova Hongli Hang 《Journal of business and psychology》2015,30(3):457-471