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51.
52.
Epraim Shmueli 《Journal of the British Society for Phenomenology》2013,44(2):139-152
In his book, Hermeneutics and Reflection (2013), Friedrich-Wilhelm von Herrmann outlines what he sees as the fundamental differences between Edmund Husserl’s “theoretical” phenomenology and Martin Heidegger’s “a-theoretical” phenomenology, which he frames in terms of the distinction between “reflective observation” and “hermeneutic understanding”. In this paper, I will clarify the sense of these terms in order to elucidate some of the crucial similarities and differences between Husserl and Heidegger. Against von Herrmann’s characterization of the Husserlian project, I argue that we should not consider these differences in terms of “reflection”, since this runs the risk of misconstruing Husserlian phenomenology with the philosophical tradition he was striving against. Taken together, by way of a close reading of von Herrmann, the following discussion will serve as a brief sketch of the early Heidegger’s turn away from Husserlian phenomenology and toward his own hermeneutic phenomenology. 相似文献
53.
Leela Prasad 《The Journal of religious ethics》2019,47(2):394-415
This essay defines ethical resonance through an ethnographic interlude that paves the way for a broader theorization of the concept. It begins by contextually recounting the story of an individual who had stayed at Sevagram, Mahatma Gandhi’s last ashram in 1944, shadowing Gandhi for some 20 days. The young man’s brief meeting with Gandhi in which Gandhi uttered only one sentence transformed him for his lifetime. I reflect on the experience and its narrative qualities to explore the broader question of why one is moved, and moved enough to be altered. I propose that the theorization of resonance in modern physics, in phenomenology, and in 11th‐century Sanskrit poetics is productive for understanding the subjective and the trans‐subjective elements that underlie ethical persuasion. I argue that the idea of resonance helps bridge the affective and the aesthetic in moral self‐formation that occurs in everyday life. 相似文献
54.
“WHITE CRISIS” AND/AS “EXISTENTIAL RISK,” OR THE ENTANGLED APOCALYPTICISM OF ARTIFICIAL INTELLIGENCE
Syed Mustafa Ali 《Zygon》2019,54(1):207-224
In this article, I present a critique of Robert Geraci's Apocalyptic artificial intelligence (AI) discourse, drawing attention to certain shortcomings which become apparent when the analytical lens shifts from religion to the race–religion nexus. Building on earlier work, I explore the phenomenon of existential risk associated with Apocalyptic AI in relation to “White Crisis,” a modern racial phenomenon with premodern religious origins. Adopting a critical race theoretical and decolonial perspective, I argue that all three phenomena are entangled and they should be understood as a strategy, albeit perhaps merely rhetorical, for maintaining white hegemony under nonwhite contestation. I further suggest that this claim can be shown to be supported by the disclosure of continuity through change in the long‐durée entanglement of race and religion associated with the establishment, maintenance, expansion, and refinement of the modern/colonial world system if and when such phenomena are understood as iterative shifts in a programmatic trajectory of domination which might usefully be framed as “algorithmic racism.” 相似文献
55.
David W. Jardine 《Studies in Philosophy and Education》1990,10(3):211-232
This paper is an exploration of the Cartesian paradigms of clarity and univocity and how these inform contemporary educational theory and practice. Phenomenology is discussed as a way of disrupting Descartes' visions of clarity and distinctness as paradigms of knowledge and as a return of inquiry to life as it is actually lived. Analogical discourse is examined as a way of giving a voice to this sort of inquiry. Heidegger's notions of inquiry as obedience and thanksgiving are discussed. 相似文献
56.
Scott F. Aikin 《Human Studies》2006,29(3):317-340
Pragmatism’s naturalism is inconsistent with the phenomenological tradition’s anti-naturalism. This poses a problem for the
methodological consistency of phenomenological work in the pragmatist tradition. Solutions such as phenomenologizing naturalism
or naturalizing phenomenology have been proposed, but they fail. As a consequence, pragmatists and other naturalists must
answer the phenomenological tradition’s criticisms of naturalism. 相似文献
57.
58.
美国现象学心理学家阿米多·乔治基于科学和心理学视角所提出的经验现象学心理学是对胡塞尔现象学的继承和发展。这表现为:在批判对象上,从胡塞尔的反二元论细化为反自然科学心理学;在出发点和基本原则上,将胡塞尔的生活世界、意向性、还原等概念从超验层面放置到经验层面;在研究方法上,从胡塞尔的描述还原过程转向具体的描述现象学心理学方法。本质上,乔治的经验现象学心理学与胡塞尔的现象学一脉相承,不仅完美地展示了后者的基本原理,更在具体概念和操作应用上充实且超越了后者。 相似文献
59.
Pablo López-Silva 《Estudios de Psicología》2016,37(1):1-34
This paper explores the way in which the phenomenon called delusional moods — an alteration of consciousness that characterizes the moment that precedes the adoption of delusional beliefs — would challenge the claim that consciousness is necessarily deployed as an experiential unity. After exploring three basic characterizations of the unity of consciousness, it is concluded that during delusional moods only some of them are completely altered. Finally, after complementing the analysis with the examination of some psychotic states, it is concluded that, from the three dimensions of the unity of consciousness that are explored, only one seems to be fundamental. 相似文献
60.
WANG Tangjia 《Frontiers of Philosophy in China》2014,9(2):254-267
In our times, philosophy has been suffering from a spiritual crisis that takes the forms of the crisis of culture, the crisis of meaning, and the crisis of way of life. As the soul of culture, philosophy should contribute valuable responses to the problems of our times. Thus understood, this paper intends to analyze the concept of crisis in a phenomenological approach. The concept of crisis is concerned with the philosophical themes of time and death, and the crises of our times are primarily the crises of life-meaning and the life-world. Drawing sources from Husserl and other phenomenologists, as well as experiences from Chinese culture, I argue that a philosophy of crisis should find its point of departure from the crisis of philosophy. 相似文献