Search

I pursue here a wish of Ricœur: to analyze ideology and utopia from a genetic phenomenology, in the sense of Husserl in the Cartesian Meditations, which “strives to dig under the surface of apparent meaning to the most fundamental meanings.” A single innovative interest guides my proposal between two contrasting phenomenologies of the imagination in Michel Henry and Paul Ricœur: to root, on the one hand, the dialectical mediation of ideology and utopia in the living immanence of the affective imagination and, on the other hand, to inscribe the power of its expression as well as its power to act in the social and cultural field require to hold together the affective immanence of life, the figuration of the social reality and the socio-cultural and historical praxis. The psychoanalytical interpretation of the cultural imaginary to the bending of the affect and the language and the micro-history of the social practices of the representations serve here as “forks caudines,” under which the immanent phenomenology of the affective imagination is led to a hermeneutics of the imaginative practices of the discourse and the action.

La correlación intencional de la conciencia con el mundo es el tema central de la fenomenología. Edmund Husserl ha intentado fundar esta correlación a partir de la explicitación de un curso vital previo de carácter pasivo que se orienta teleológicamente hacia actividades intencionales. En esta misma tarea, Michel Henry ha acentuado el polo de la inmanencia de la correlación, fundando la intencionalidad de la conciencia en la vida carnal afectiva. Por su parte, Jean-Luc Marion ha enfatizado el polo de la trascendencia de la correlación y ha descentrado la intencionalidad de la conciencia, atendiendo a la saturación de los fenómenos. En este trabajo nos proponemos recorrer sucintamente los tres caminos señalados en búsqueda del proto-fenómeno originario de la experiencia, intentando contrastar las propuestas y vislumbrar eventuales convergencias.

En el presente artículo nos proponemos reflexionar sobre las discrepancias en torno al horizonte del aparecer en la fenomenología, a partir de Henry y Patočka. En este sentido, se intenta mostrar, por un lado, cómo es que para el filósofo francés la Vida sería el fenómeno fundamental a estudiar, Vida que tendría como un carácter esencial ser absoluta, por tanto, diferente a cualquier fundamentación que la repliegue a un horizonte externo que fraccione aquel carácter absoluto. Por su parte, se buscará mostrar cómo el pensador checo entiende que el proceder fenomenológico debería guiarse por un principio asubjetivo, esto en el interés de criticar el garante subjetivo de la intencionalidad correlacional. Esta tendencia asubjetiva se completaría en el intento de remitir el aparecer al campo del aparecer, hacia un horizonte infinito de aparición, el cual no tendría la necesidad de estar sustentado por la inmanencia de la conciencia. En definitiva, se intentará mostrar cómo absoluto e infinito actúan respectivamente como la negación y la afirmación del horizonte del aparecer en la fenomenología.

Astaxanthin is a natural antioxidant, and the highest content of this compound is found in Haematococcus pluvialis microalgae. Microwave-assisted extraction (MAE) is one of the environmentally friendly extraction methods and has many advantages. This study aims to investigate the extraction of astaxanthin through the MAE method using various solvents. Several equilibrium models were proposed to describe this solid-liquid equilibrium. The solid-liquid extraction equilibrium parameters were determined by minimizing the sum of squares of errors (SSE), in which equilibrium constants were needed for scaling up purposes. Previously, the microalgae were pretreated with HCl to soften their cell walls in order to improve the extraction recovery. In this study, dichloromethane, acetone, methanol, and ethanol were used as the solvents for extraction. The astaxanthin concentration was determined by high-performance liquid chromatography (HPLC) and spectrophotometry. Astaxanthin was found to attain equilibrium at 57.42% recovery in a single-step extraction. Thus, several steps were required in sequence to obtain an optimum recovery. The experimental data were fitted to three equilibrium models, namely, Henry, Freundlich, and Langmuir models. The experimental data were well fitted to all the models for the extraction in dichloromethane, methanol, ethanol and acetone, as evident from the almost same SSE value for each model.

Abstract Background Over the last 10 years HENRY has been working to reduce and prevent child obesity by training health and early years professionals to deliver its evidence-based programme to parents. The aim and unique contribution of this study was to evaluate whether training volunteers to deliver this programme on a one-to-one basis was feasible. Methods Mixed-methods service evaluation with parent-reported pre- and post-programme outcomes and focus groups conducted with parents and volunteer facilitators. The programme consisted of 8 one-to-one sessions delivered weekly by volunteers (n = 18) to build food and activity-related knowledge, skills, and understanding, and improve parenting efficacy, and parent and child eating and physical activity. Programmes took place at parent’s (n = 69) home or local community venues in four London boroughs, United Kingdom. Parent-reported parenting efficacy, emotional wellbeing, eating, and physical activity data were captured, alongside parent ratings of the programme and volunteer ratings of the training. Parent and volunteer focus groups explored involvement, expectations, and experiences of the programme, training and delivery, feedback, and impact. Results Parents were mostly female, had varied ethnic backgrounds, and were often not working but well educated. There were statistically significant improvements of a medium-to-large size in parent and child emotional wellbeing, parenting efficacy, fruit and vegetable consumption, family eating and food purchasing behaviours. Parent ratings of the programme were positive and qualitative data highlighted the holistic nature of the programme, which focused on more than just food, and the relationships with volunteers as key facets. Volunteers were also mostly female, had varied ethnic backgrounds, and were often well educated, but more likely to be employed than parents. Volunteers rated the training and delivery as useful in enabling them to deliver the programme confidently and for their own wellbeing. Despite finding some sessions challenging emotionally, volunteers reported positive family lifestyle improvements by parents and children and that the experience would be useful for future employment. Conclusions It is feasible to recruit and train volunteers to deliver a structured preschool obesity prevention programme, which parents considered acceptable and enjoyable, with preliminary reports of parent and child benefits.

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study focuses on various phenomenological conceptions of the invisible in order to consider to what extent and in what way they involve moments of hiddenness. The relationship among phenomenality, invisibility, and hiddenness is examined in the works of Husserl, Heidegger, Henry, and Merleau-Ponty. The study explains why phenomenologists prefer speaking about the invisible over a discourse of the hidden. It shows that the phenomenological method does not display the invisibility as a limit of experience but rather as a dynamic component of relational nature of any experience, including the religious one. Special attention is paid to topological moments of the relationship between the visible and the invisible.

The intentional correlation between the consciousness and the world is the central theme of phenomenology. Edmund Husserl has attempted to found this correlation by making explicit a previous passive vital course, teleologically oriented towards intentional activities. In this same task, Michel Henry has accentuated the pole of the immanence of correlation, founding the intentionality of consciousness in affective life. For their part, Jean-Luc Marion has emphasized the pole of the transcendence of correlation and has decentered the intentionality of consciousness, attending to the saturation of phenomena. In this work we intend to briefly go through the three paths indicated in search of the original proto-phenomenon of the experience, trying to contrast the proposals and glimpse possible convergences. [ABSTRACT FROM AUTHOR]

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to trace the assimilation process of European immigrants to the United States at the turn of the century in Willa Cather’s My Antonia (1918) and Henry Roth’s Call It Sleep (1934). Bearing in mind the historical relevance of race and whiteness in the United States, I analyse the changes performed by Cather’s and Roth’s protagonists in order to achieve the status of white. To this purpose, I provide a brief overview of the nature of whiteness in the United States and its epistemological changes to account for its importance within the novels. I then look at the transformations characters perform in terms of religious faith and gender norms, as well as their interaction with English and spaces to become integrated in the new land. In doing so, differences between the novels arise, but so does a subtext of violence common to the immigrant experience.

El artículo estudia cómo la fenomenología puede contribuir al quehacer teológico. A tal fin, el prof. Gilbert comienza por identificar los inicios de la fenomenología (Hegel, Husserl). Seguidamente, presenta lo que él denomina fenomenología “descriptiva” (Durkheim, Caillois, Otto), marcada por las ciencias humanas, que sirvió para reconocer las características esenciales de la religión. Pero la fenomenología puede dar un paso más, ya estrictamente filosófico, para elaborar un modo de fenomenología “especulativa”. Finalmente, el artículo indica las aportaciones de esta esta fenomenológica al desarrollo de la teología, estudiando las propuestas de Michel Henry, Jean-Luc Marion y Emmanuel Falque.

The determination of the philosophical meaning of «religion» is a complex task, which must consider several historical, descriptive and critical dimensions of such a rich concept. The examination of some prehistoric manifestations, like the cave paintings, whose culturally-determined meaning may possibly escape us forever, can paradoxically open a certain access to some constitutive elements of religion, which somehow transcend their cultural concretion.

It has been asserted that preaching in the first half of the twenty-first century is in crisis by the authors of Engaging Preaching. This crisis has arisen, so say the authors, due in part to those who have been entrusted to preach the ‘oracles of God’ (1 Peter 4:11), having failed to faithfully proclaim the Word of the Lord. No longer do the words of ‘Thus saith the Lord’, regularly fill the halls of the sanctuary. Instead of a sure word from the Bible, those in attendance are just as likely to give tips on self-fulfillment or achieving one’s dreams. By this practice, it seems there are a significant number of pulpit practitioners who neither trust in the authority or the sufficiency of the Word of God. The situation seems bleak, but there is a remedy to be applied to this situation. Carl F. H. Henry has left us a wealth of theological writings that speak to this very problem. This paper will argue as Henry has masterfully argued for the authority of Scripture, the preacher finds a sure footing for a pulpit practice that displays the authority and the sufficiency of the Bible. It will be argued that expositional preaching is the most natural response to a robust view of the authority and sufficiency of the Word of God.

A controversial area for phenomenology in general and for Michel Henry’s philosophy of life in particular, has been the understanding and the analyzing of intersubjectivity and the experience of the other. Henry’s phenomenology has as the central engagement of its reflection the subjectivity, conceived as an embodied reality (it is a body, a flesh), an affective and fundamentally living reality, whose praxis is expressed in subjective living work. For Henry’s philosophical point of view, otherness, intersubjectivity, and community are possible only from affectivity, conceived as the only horizon of manifestation, not just for subjectivity but for all possible manifestation, that is to say, as the essence of manifestation.

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En este artículo intenta hacer el itinerario de la Vida a la Justicia a través de tres bloques de sentidos: 1º) sintetiza la estructura del libro de Michel Henry C´est Moi la Vérité; 2º) glosa el Sermón VI de M. Eckhart donde predica sobre la frase del Libro de la Sabiduría (5,16): Los Justos vivirán eternamente y su recompensa está con Dios; 3º) se rescatan dos modos de exponer la Justicia en San Anselmo de Cantorbery para mostrar que no difiere de la vida y es la fuente de donde emanan las obras con las que pueden edificarse la ética personal y la política que reúne a los hombres.

Background: Over the last 10 years HENRY has been working to reduce and prevent child obesity by training health and early years professionals to deliver its evidence-based programme to parents. The aim and unique contribution of this study was to evaluate whether training volunteers to deliver this programme on a one-to-one basis was feasible.Methods: Mixed-methods service evaluation with parent-reported pre- and post-programme outcomes and focus groups conducted with parents and volunteer facilitators. The programme consisted of 8 one-to-one sessions delivered weekly by volunteers (n = 18) to build food and activity-related knowledge, skills, and understanding, and improve parenting efficacy, and parent and child eating and physical activity. Programmes took place at parent's (n = 69) home or local community venues in four London boroughs, United Kingdom. Parent-reported parenting efficacy, emotional wellbeing, eating, and physical activity data were captured, alongside parent ratings of the programme and volunteer ratings of the training. Parent and volunteer focus groups explored involvement, expectations, and experiences of the programme, training and delivery, feedback, and impact.Results: Parents were mostly female, had varied ethnic backgrounds, and were often not working but well educated. There were statistically significant improvements of a medium-to-large size in parent and child emotional wellbeing, parenting efficacy, fruit and vegetable consumption, family eating and food purchasing behaviours. Parent ratings of the programme were positive and qualitative data highlighted the holistic nature of the programme, which focused on more than just food, and the relationships with volunteers as key facets. Volunteers were also mostly female, had varied ethnic backgrounds, and were often well educated, but more likely to be employed than parents. Volunteers rated the training and delivery as useful in enabling them to deliver the programme confidently and for their own wellbeing. Despite finding some sessions challenging emotionally, volunteers reported positive family lifestyle improvements by parents and children and that the experience would be useful for future employment.Conclusions: It is feasible to recruit and train volunteers to deliver a structured preschool obesity prevention programme, which parents considered acceptable and enjoyable, with preliminary reports of parent and child benefits. [ABSTRACT FROM AUTHOR]

Michel Henry's theory of affectivity, which is already exposed and developed in his first work "The Essence of Manifestation", constitutes the fundamental backbone of all his later phenomenological thinking. In the present work we try to rebuild and interpret that theory of original vital affectivity in order to show to what extent it represents one of the most risky and fruitful attempts (in the framework of contemporary philosophy) to recognize a "pathetic immediacy" prior to our opening to the world at the origin of all posible experience. An affective and vital element susceptible even to present itself as a reformulation of Cartesian cogito in a phenomenological key. [ABSTRACT FROM AUTHOR]

In this article I propose a reflection on art as an expression of the redefinition of modern culture. Art, in effect, expresses the lines that define the world, but at the same time produces a different form of truth. That is why a discourse on art cannot ignore an analysis of the world in which it originates and that somehow it tries to express. In this direction, three readings of the question of modernity are considered: the Dialectic of Enlightenment by Horkheimer and Adorno, Barbarism by Henry, and The End of Modernity by Vattimo. In the second part, the discourse focuses on the manifestation of the crisis in art, trying to offer other meanings, from different philosophical approaches, to the transition from modernity to postmodernity.

How does spirit appear? In fact, it does not appear, and for this reason, we could refer to it, following Heidegger, as “inconspicuous” (unscheinbar). The Heideggerian path investigates this inconspicuous starting from the Husserlian method, and yet, this is not the only Phenomenology of the “Inconspicuous” Spirit: Hegel had already thematized it in 1807. It is thus possible to identify at least two Phenomenologies of the “Inconspicuous” spirit. These two phenomenologies, however, do not simply put forth distinct phenomenological methods, nor do they merely propose differing modes of spirit’s manifestation. In each of these phenomenologies, rather, what we call “spirit” manifests different traits: in one instance, it appears as absolute knowing, and, in the other, it manifests “from itself” as “phenomenon”. Yet how, exactly, does spirit manifest “starting from itself as phenomenon”? Certainly not in the mode of entities, but rather in the modality that historical phenomenology, which also includes Edmund Husserl’s work, has grasped. A question remains, however: is the inconspicuous coextensive with “spirit”? Certainly, spirit is inconspicuous, but it is not only spirit that is such. A certain phenomenological practice understood this well, a practice that several French authors have pushed. Jean-Luc Marion, Michel Henry, and Jean-Louis Chrétien have all contributed, in a certain way, to the phenomenology of the inconspicuous. However, do these authors carry out a phenomenology of inconspicuous spirit? Perhaps what French phenomenology gives us today, after an itinerary that has discovered several senses of the inconspicuous, is precisely the return to spirit that is missing in, and was missed by, this tradition.

El presente estudio trata de exponer los supuestos antropológicos implícitamente contenidos en la ontología de la corporalidad de Michel Henry y particularmente en su teoría relativa a la posibilidad de un cuerpo subjetivamente determinado. Para ello, se examinan previamente cuatro paradigmas referentes a la teoría de la corporalidad (aquellos propuestos por Descartes, Sartre, Merleau-Ponty y Heidegger), poniendo de relieve sus respectivas implicaciones tácitas referentes a la esencia del hombre. De la crítica dirigida por Henry a estos cuatro modelos de reflexión acerca de lo corporal deriva una concepción unitaria del fenómeno humano, así como una rehabilitación del estatuto ontológico de la subjetividad.

El presente artículo busca interrogar el pathos de la vida y de la existencia, a partir del estudiode las obras de Michel Henry y de Henri Maldiney. Dicho intento de ampliar la razón recobrando ladimensión afectiva de la vida (Henry) o de la existencia (Maldiney) ha orientado a la fenomenologíahacia una reflexión profunda sobre una inmanencia absoluta de la vida o sobre la apertura hacia elacontecimiento de sentido que es propia a la existencia. De este modo, nos pregunatremos quéfenomenología (Henry o Maldiney) se apropia mejor la tarea de ampliar la razón hacia la dimensióndel sentir y de la afectividad.

Se examina la posición de M. Heidegger sobre el sentido ontológico de la corporalidad, como respuesta a la interpelación de aquello que se le presenta al Dasein debido a su constitución abierta al mundo. Esto lleva a preguntarse sobre la actuación corporal y técnica sobre el mundo, y sobre los otros, o al problema del cuerpo animal. Se confronta finalmente la perspectiva heideggeriana con la teoría del cuerpo subjetivo o trascendental de M. Henry, donde la apertura ontológica es reemplazada por una fenomenología de la vida aplicada al cuerpo vivo como corporalidad encarnada.

En este artículo intenta hacer el itinerario de la Vida a la Justicia a través de tres bloques de sentidos: 1º) sintetiza la estructura del libro de Michel Henry C´est Moi la Vérité; 2º) glosa el Sermón VI de M. Eckhart donde predica sobre la frase del Libro de la Sabiduría (5,16): Los Justos vivirán eternamente y su recompensa está con Dios; 3º) se rescatan dos modos de exponer la Justicia en San Anselmo de Cantorbery para mostrar que no difiere de la vida y es la fuente de donde emanan las obras con las que pueden edificarse la ética personal y la política que reúne a los hombres.

A Book Review of J. Aaron Simmons and Bruce Ellis Benson's The New Phenomenology: A Philosophical Introduction (New York: Bloomsbury, 2013)

Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concept of World Order had been much more present in the scientific debates and mass-media before 1990 when the world economy were more or less bipolar and the ideas of a dynamic balance of power and of spheres of influence were logically justified. After 1990 at the end of the Cold War a rather false perception became prevalent, particularly in the Western countries, projecting a unipolar world gradually witnessing a universalization of the Western style liberal democracy. This was epitomized in Francis Fukuyama’s book “The End of History and the Last Man”.

Reactions that form a C-C bond make up a foundational pillar of synthetic organic chemistry. In addition, organocatalysis has emerged as an easy, environmentally-friendly way to promote this type of bond formation. Since around 2000, organocatalysts have been used in a variety of C-C bond-forming reactions including Michael and aldol additions, Mannich-type reactions, and Diels-Alder reactions, to name a few. Many of these methodologies have been refined and further developed to include cascade and domino processes. This review will focus on recent advances in this area with an emphasis on methodologies having applications in the synthesis of biologically-significant compounds. [ABSTRACT FROM AUTHOR]

Copyright of Cinta de Moebio is the property of Universidad de Chile, Facultad de Ciencas Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article attempts to draw the line between phenomenology and gnosis in Michel Henry’s phenomenology of christianity. With this purpose, it analyzes the problem of the Arch-Son in C’est moi la vérité, of the Arch-Flesh in Encarnation, and of the legitimation of the words that Christ delivers about Himself in Paroles du Christ. The analysis shows first how the treatment of these issues surpases the strictly phenomenological limits of thought and refers to a gnosis or the experience of a particular faith. Secondly, the article explains how, independently of this gnosis, Henry’s intuition of the structure of life opens a genuine phenomenological access to the religious relationship.

En materia de contratos no es pacifica la aceptación del instituto de la frustración del fin del contrato. El fallo Krell v. Henry es para la doctrina causalista el primer caso en el que se aceptó la existencia de la causa-fin como elemento de este. Empero, si leemos detenidamente el fallo de la Court of Appeal of England and Wales (Civil Division) encontraremos que la doctrina de este se identifica más con la de los neocausalistas que con la de los causalistas . Este trabajo se propone pasar revista del fallo Krell v. Henry y realizar un análisis crítico del instituto de la frustración del fin del contrato y su posible aplicación en nuestro Derecho, teniendo en cuenta los aportes de las tres escuelas teóricas que lo estudian: anticausalistas, causalistas y neocausalistas.

Traducción María Soledad Manin y nota de Carlos Adrián Garaventa.

A constructive dialogue between Henry’s phenomenology and Rorty’s pragmatism does not seem very likely: each would probably consider that the other has not been faithful to his claim of breaking with philosophical tradition and thus ultimately reproduces its limits. Nevertheless, one can also note that Henry and Rorty are not at the same level of analysis: while Henry focuses on giving coherent grounds for any philosophical critique of representation, Rorty is occupied with the consequences of such critique on philosophy itself. If one considers this difference, there emerge new results: Henry’s phenomenology is fundamental for the recognition of what Rorty calls the “human being’s sense of self-identity”, while it falls to Rorty’s pragmatism to ensure that, as hoped by Henry, there is “a mode of philosophy that does not harm essence”.

This paper takes its departure from Michel Henry’s criticism of a technological view that “extends its reign to the whole planet, sowing desolation and ruin everywhere” (I am the Truth, 271). It argues that although Henry’s critique of technology is helpful and important, it does not go far enough, inasmuch as it excludes all non-human beings from the Truth of “Life” he advocates against the destructive truths of technology and therefore cannot fully articulate the way in which technology does in fact cause “desolation and ruin” on the entire planet. At the same time I suggest that this strict division between human and non-human life is not essential to Henry’s project, which may well have resources for a more environmentally friendly proposal. The first part of the paper lays out Henry’s critique of technology in some detail, highlighting the ways in which it contains important insights for our contemporary situation. The second part of the paper explores the stark division Henry draws between human generation from the divine life and the creation of everything else, including his rejection of any identification of humans with “protozoa and honey bees,” which would seem to suggest a complete lack of concern for non-human life. The final part of the paper seeks to find a way beyond this dichotomy by showing how non-human life may be included in Henry’s proposal in a way that extends his critique of technology in environmentally conscious ways without losing his phenomenological insights about the human condition.

Étude de "Notes" inédites.