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Mi ensayo reconstruye el curso universitario de Edmund Husserl que la joven Arendt escuchó en el semestre de invierno 1926/27 en la ciudad de Friburgo. Estas lecciones de “Introducción a la fenomenología” no han merecido atención ni de la literatura secundaria en torno a Husserl, dado que sólo disponemos de fragmentos del curso, ni de aquella en torno a Arendt, que da por descontado el que fueron irrelevantes para su trayectoria filosófica. El curso ofreció, sin embargo, una inmersión profunda en la configuración madura de la fenomenología e incluyó una discusión avanzada de la problemática de la corporalidad y la intersubjetividad. Lo cual permite una nueva mirada sobre la posible latencia de motivos husserlianos en temas importantes del pensamiento arendtiano. Esta posibilidad se comenta aquí en cinco hipótesis finales, que culminan en la meditación de La vida del espíritu sobre la naturaleza fenoménica del mundo.

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El artículo inicia reflexionando sobre el lugar que comparten el fenomenólogo, el artista y el diarista, a saber, la omisión de una postura existencial frente a la realidad. El recorrido teórico continúa estableciendo algunas consideraciones de carácter general sobre el diario y la atención, entendida esta última a la luz de los planteos fenomenológicos de Edmund Husserl y sus precursores. Luego, vinculamos la facultad de la atención al quehacer del diarista en dos aspectos fundamentales. Por una parte, la focalización de la atención le ofrece al diarista temas sobre los cuales escribir. Por otro lado, la escritura representa un segundo momento atencional, donde la atención se posa reflexivamente sobre los actos atentos de la conciencia y sobre el acto de escritura. La simultaneidad de este volverse de la atención posibilita la escritura del diario, que representa una mirada estética sobre el mundo circundante e interior del sujeto. Los objetos intencionales son aprehendidos sobre la base de un placer que irradia de ellos. El interés considera a los objetos como algo más y algo diferente de lo que son, se vuelven objetos de sentimiento. Este mirar es equiparable a una forma de contemplación, es decir, a una consideración estética del mundo. Finalizamos comentando la función del mentar y sus vínculos lingüísticos. Esta reflexión nos permite desarrollar cómo el diarista nombra de nuevo aquello que menciona y concluir que este nombrar nuevo y segundo resulta un acto poético.

Husserl's early phenomenology, whose greatest expression is the work Logical Investigations, from 1900/1901, intends to be a theory of knowledge that operates according to the principle of "metaphysical neutrality". This metaphysical neutrality is usually interpreted as the delimitation of the thematic horizon of phenomenology to the domain of lived-experiences, thus excluding the transcendent thing from its field of investigation. This early phenomenology would be, therefore, a kind of "intentional psychology". Against this interpretation, we intend to show, on the basis of Husserl's texts from this same period, that the phenomenological theory of knowledge of the Logical Investigations is first philosophy, that is, metaphysics. The "metaphysical neutrality" is not, then, a prohibition of the talk of transcendencies, but a methodological principle so that such talk can be legitimated. With this, we intend to show that pre-transcendental phenomenology is not mere "intentional psychology", but first philosophy (metaphysics) in the sense that Husserl understands it: ultimate science of reality. [ABSTRACT FROM AUTHOR]

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La idea del cogito prerreflexivo se constituye en una de las ideas más importantes de la fenomenología ontológica sartreana. Por esta razón, el objetivo de este artículo es llevar a cabo una especie de estudio genético de la concepción de dicha idea a partir de la lectura que Sartre realiza de las Lecciones de fenomenología de la conciencia interna del tiempo de Husserl, ya que, de dicha lectura, y esta es la tesis central de nuestro trabajo, Sartre llegará a proponer, frente a la concepción moderna de un cogito egológico y reflexivo, un nuevo cogito caracterizado, primordialmente, por ser no-egológico y consciente de sí mismo, pero no reflexivamente.

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El objetivo del artículo es analizar el concepto husserliano de amor y su vínculo con la moralidad. Nuestra presentación se basa en los cursos de Husserl que corresponden al periodo tardío de su pensamiento ético, especialmente en manuscritos de investigación presentes en el tomo XLII de la serie Husserliana, Grenzprobleme der Phänomenologie. El amor es un fenómeno multidimensional que, de acuerdo con Husserl, determina la vida personal desde su centro más profundo. En cuanto expresa la individualidad de la persona, revela la insuficiencia de un abordaje meramente formal de la razón práctica para dar cuenta de deberes subjetivos e imperativos indi­viduales. Por otro lado, en virtud de su tendencia inherente a la extensión, exhibe el telos absoluto de la comunidad intersubjetiva, la forma más alta de la vida monádica. En este marco, el eje central de nuestra reflexión sobre el amor como motivo ético será el vínculo entre amor e individualidad y el análisis de algunos problemas a los que podría dar lugar la reinterpretación husserliana de la razón práctica en términos del momento afectivo de la experiencia ética.

The paper outlines a phenomenological description of the meaning and moral significance of vulnerability. Such a description begins with a negative characterization in accordance with the contributions to the phenomenology of the body found in the works of Edmund Husserl and Ludwig Landgrebe, to advance at a later stage to the phenomenological characterization of the notion of the individuation of harm in relation to what Heidegger calls "the harmful" in his description of the affective disposition of fear. The exposure to harm that reveals the anticipatory understanding of fear in relation to the harmful, not explicitly thematized by Heidegger, is what we refer to here, in a broad sense as vulnerability. In the second moment I will present a positive characterization of vulnerability in relation to two levels of the formation of axiological meaningfulness. As we shall see, vulnerability, including bodily vulnerability, points to an understanding of exposure to being wounded as a guideline to follow in the reconstruction of axiological meaning revealed through affective life, in accordance with Husserl's programmatic indications. In this sense, it is necessary to refer more specifically to the place of trust, and its essential relationship with vulnerability, in the formation of the meaning of values, in particular, of moral value. [ABSTRACT FROM AUTHOR]

El presente artículo tiene como objetivo analizar el concepto de animalidad desde la perspectiva de Edmund Husserl y Martin Heidegger. Más precisamente se plantea la pregunta de si el animal posee el estatuto de la otredad o carece de él. En efecto, el animal, respecto al humano, resulta un ente otro, pero ¿eso basta para que este sea aprehendido como una intersubjetividad o una coexistencia que se dona al mundo de los seres humanos? Para responder esta cuestión revisaremos la argumentación de Husserl, especialmente en Hua IV y Hua XXXIX y la de Heidegger en GA 2 y GA 29/30. Finalmente añadiremos una consideración crítica de las ideas de los autores estudiados de cara a los desarrollos de la biología contemporánea para preguntarnos en qué medida su indagación filosófica se condeciría con la evidencia zoológica actual.

El presente artículo se centra en algunos de los aspectos centrales de la concepción heideggeriana de la indicación formal. Como es sabido, el filósofo toma como punto de partida en una de las más tempranas exposiciones de este metaconcepto, una explicación delimitativa frente a otras operaciones conceptuales (generalización y formalización). Se revisará críticamente la explicación que Heidegger hace de la generalización a diferencia de la formalización, destacando especialmente que no se trata aquí de una mera distinción entre generalización y formalización, sino de una estructura de fundamentación. En segundo lugar se argumenta que la crítica de Heidegger no se dirige directamente contra la formalización, sino contra el contexto metódico al cual sirve. Por último, a modo de conclusión, se intenta mostrar que para Heidegger concebir la indicación formal como principio (metódico) de la investigación fenomenológica, supone que ella es, por vía negativa, una radicalización de la tendencia a lo formal.

The article analyzes phenomenology as a philosophical current and as a method of scientific research. To achieve this end, a tour of its foundation is carried out, considering the main precepts of its precursors, stories such as Edmund Husserl and Martin Heidegger, about the way of understanding and perceiving phenomena. At the same time, a content analysis is presented mediated by the systematic review of the research that has been carried out in the last year through the use of phenomenology as a research method, taking into account the main disciplines, thematic areas and contributions that have been made to scientific research. [ABSTRACT FROM AUTHOR]

En este artículo considero la crítica de Eugen Fink al enfoque husserliano del lenguaje en la fenomenología, en primer lugar en los períodos “medio” y “tardío” de las obras husserleanas desde Ideas I. Fink fue alumno y asistente de Husserl y, además, fue influenciado por las ideas de Heidegger. En sus obras criticaba la atención insuficiente y la posición poco trabajada del lenguaje en las obras de Husserl. Creía que el lenguaje es muy importante para toda la teoría de la fenomenología, que no podemos realizar una verdadera reducción fenomenológica sin aclarar qué es el lenguaje, cómo se relaciona con nuestro pensamiento, si es posible pensar sin lenguaje y si es posible llevar a cabo una completa reducción fenomenológica.

El artículo explora “la importancia de lo que nos preocupa” desde un ángulo fenomenológico, siguiendo el espíritu del ensayo seminal de Harry Frankfurt. El trabajo discute de manera algunos de sus conceptos y asuntos centrales dentro de un marco husserliano de análisis. Mi tesis general es que la distinción tripartita de Frankfurt –conocer, conducta ética, cuidado– es igual de central para la fenomenología de la razón de Husserl y, más directamente, subyace a la ética husserliana de los valores y la vocación que se desarrolla en sus manuscritos de Friburgo de las décadas de 1920 y 1930.

La comprensione delle emozioni costituisce da sempre un decisivo banco di prova per la filosofia, e in particolar modo per tutte quelle filosofie – come la fenomenologia – che programmaticamente reclamano la necessaria “liberazione” del reale dalle sovrastrutture del pensiero. Simile sfide appare tanto più significativa nel caso della fenomenologia materiale di Michel Henry. In questa prospettiva, nel presente contributo si propone una ricostruzione della concezione henryana dell’affettività considerato alla luce della tesi della duplicità dell’apparire e in vista di una discussione critica circa l’articolazione interna tra questi due distinti ordini del trascendentale.

"Fiat cura, et pereat mundus. Husserl's Phenomenology of Care and Commitment". The present paper explores "the importance of what we care about" from a phenomenological angle in the spirit of Frankfurt's seminal essay. I shall reflect upon a few of its central concepts and issues within a Husserlian frame of analysis. My overarching claim is that Frankfurt's threefold distinction - knowing, ethical conduct, caring - is equally central to Husserl's phenomenology of reason and, more directly, underlies Husserl's phenomenological ethics of values and vocation in his Freiburg manuscripts of the 1920s and 1930s. [ABSTRACT FROM AUTHOR]

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Copyright of Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)

Copyright of Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)

Copyright of Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)

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In this autobiographical essay, introduced by Ernst Wolff, Paulin Hountonji gives an account of his relation to Paul Ricœur. A sketch of his own academic development and his experience of the Parisian philosophy milieu in the 1960s serves as background for his chosing Ricœur as his doctoral supervisor. The essay makes plain the proximities between Hountondji and Ricœur (especially the study of Husserl), but identifies also occasional and missed encounters.

Este artículo discute las considerables semejanzas entre las concepciones de la persona defendidas por Husserl, Scheler y Stein, según las cuales la persona es un valor absoluto que se ejercita en tomas de posición. Para los fenomenólogos clásicos (Husserl, Scheler y Stein), la ética concierne a la persona en su totalidad, incluyendo las dimensiones afectiva y racional, el intelecto y el corazón, así como la volición. Las personas se distinguen por su agencia libre, por su capacidad para reconocer normas, y por su habilidad para interactuar responsablemente con otros agentes personales en el contexto del mundo-de-la-vida comunitario e histórico.

RESUMO Reconstituímos o problema da gênese em sua dimensão mais fundamental na fenomenologia da temporalidade. Em seguida, mostramos em que condições ele pode ser recolocado a partir de uma fenomenologia do movimento e, finalmente, dispensado numa fenomenologia da diferença em vias de elaboração. Trata-se de um encaminhamento para o problema do logos fenomenológico: em que medida ele pode ser reformulado sem que, com isso, se perca a consistência da fenomenalidade.

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Copyright of Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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 article is to present Derrida's reading of Husserl's phenomenology in his text Genesis and Structure and Phenomenology. Its structural stages, its due themes and conclusions will be presented. The aim of this paper is to understand the problem that Derrida points out in the passage from structure to genesis in the Husserlian phenomenological method, and to observe the arguments that conclude the bad achievement of the phenomenological method. The aim is to detail this interpretation by basing it on Husserl's texts and Derrida's considerations on them. In the same way, this work is intended to serve as a basis for introductory studies to phenomenology and deconstruction. [ABSTRACT FROM AUTHOR]

This paper discusses the close similarities between Husserl's, Scheler's and Stein's concept of the person as an absolute value that exercises itself in position-takings. Ethics, for the classical phenomenologists, Husserl, Scheler, and Stein, concerns the whole person, including the affective and rational dimensions, intellect and the heart, as well as volition. Persons are distinctive for their free agency, capacity to recognize norms, and ability to interact responsibly with other personal agents in the context of the communal and historical life-world. [ABSTRACT FROM AUTHOR]

A Phenomenological Reading. In this article I will present a working hypothesis that combines Edmund Husserl's and Immanuel Kant's stances on the dimension of the transcendental schema. I will offer a reading that, based on the interpretative proposal of the Argentinian philosopher Martín Arias Albisu, will show how schemata, understood as schema-procedure and schema-product, exhibit a certain similarity to the work that Husserl presented in Philosophy of Arithmetic. In other words, I will describe, on the one hand, how the schema-procedure functions as a representation that encompasses the successive addition that constitutes the unity of one to one, while, on the other hand, the schema-product synthesizes (phenomenologically) empirical multiplicity, i.e., it generates a phenomenal order in accordance with understanding. [ABSTRACT FROM AUTHOR]

O artigo em questão busca discorrer sobre a relevância da fenomenologia de Edmund Husserl no pensamento de Martin Heidegger, em especial em sua obra Ser e tempo de 1927. Mostraremos como as ideias absolutamente paradigmáticas de Husserl se opõem a todo um modo de pensar hegemônico que permanece até os dias de hoje, destacando a noção de intencionalidade que não foi superada ou descartada por Heidegger, mas radicalizada em suas reflexões sobre o existente humano e sua estrutura ontológica originária. De forma a contribuir para o desenvolvimento da compreensão da relação do pensamento desses dois filósofos, ressaltamos que o eixo central deste trabalho consiste em descrever o método fenomenológico husserliano e sua apropriação peculiar no pensamento heideggeriano sobre o existir humano e seu projeto em Ser e tempo, a fim de demonstrar como a fenomenologia de Husserl constituiu pedra angular e imprescindível para a analítica existencial presente em Ser e tempo, sem com isso deixar de apontar algumas diferenças entre os dois pensadores.

O presente trabalho apresenta resultados obtidos na pesquisa de mestrado intitulada O que o psicólogo compreende por Psicologia Fenomenológica cujo objetivo foi avaliar a compreensão que psicólogos brasileiros possuem sobre fenomenologia e psicologia fenomenológica. Para tanto, foi realizado um estudo de caráter exploratório que teve como instrumento de pesquisa um questionário desenvolvido pelos pesquisadores, no qual foram levantadas questões abertas sobre a compreensão do referido tema, a apropriação dos conceitos na prática profissional e a possibilidade (ou não) de desenvolver uma psicoterapia fenomenológica. Os dados foram analisados utilizando o método qualitativo fenomenológico de Giorgi e Souza. Como resultado, verificou-se que o psicólogo brasileiro compreende a psicologia fenomenológica como uma abordagem da psicologia, e acredita ser possível uma psicoterapia fenomenológica. Conclui-se que o psicólogo brasileiro utiliza diversos conceitos da fenomenologia e da psicologia fenomenológica na descrição de seus fazeres, porém não há correspondência com a proposta de Husserl para a fenomenologia e a psicologia fenomenológica.

El presente artículo se propone explorar la noción de mundo ficcional desde la filosofía de Edmund Husserl, destacando la potencialidad de la fenomenología para los campos de la estética y la teoría de la ficción. Para ello, partiré de la descripción de las estructuras sobre las que se erige la vivencia ficcional, que aquí será tratada como una vivencia de fantasía. Bajo este enfoque, el análisis muestra primero la correlación entre conciencia de fantasía y mundo de fantasía, pasando a continuación a explicitar las estructuras de cada uno de los polos de experiencia. Para Husserl, esta correlación se sustenta lógicamente en la doctrina del idealismo trascendental y en su concepción del mundo de fantasía como mundo posible.

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.

O presente artigo pretende investigar a possível articulação entre o pensamento filosófico de Friedrich Nietzsche e a fenomenologia de Edmund Husserl. Para tanto, usaremos autores internacionais que abordam o tema e indicam a possibilidade da relação entre eles. Usaremos como principal referência as pesquisas de Christine Daigle e Babette Babich.

Desde fins do século XVIII até o início do século XIX observamos um contraste bastante evidente no âmbito da Filosofia da Ciência: de um lado, o prestígio das ciências naturais; de outro, fortes críticas à Metafísica. A obra de Edmund Husserl espelha esse momento e, a partir de influências decisivas de autores como Descartes, Hume, Kant e Brentano, dentre outros, propõe uma resposta antagônica e invertida à desproporção entre Ciências Naturais e Filosofia. Ora, se ser positivista é fundamentar o saber acerca das coisas, o fenomenólogo torna-se o autêntico positivista, e a Filosofia (fenomenológica), a verdadeira ciência. Para chegar a esta posição tão inusitada Husserl precisou construir uma ontologia transcendental. Mostrar um pouco este percurso, ou seja, o entendimento husserliano de crítica ao dogmatismo das Ciências Naturais e fundação, como contrapartida, da sua ontologia é o objetivo do presente artigo.

Husserl's phenomenology is immersed in a network of regressions and conceptual revisions that hinder the identification of a systemic structure. The characteristic concepts of phenomenology fall short of uniqueness and are not appropriate for some of Husserl's works. Philosophie der Arithmetik illustrates the aforementioned problem. Can this work be classified under the category of phenomenological texts? Is it possible to talk about a phenomenology of mathematic in Husserl? And what would be the point of this? The objectives of the present essay are: first, to analyze the difficulty that Philosophie der Arithmetik has responding to the concerns of the philosophy of mathematics, and second, to propose the possibility of a phenomenology of mathematics, conditioned to conceptual clarification and critical study of the influence of the analytical tradition on the philosophy of mathematics. [ABSTRACT FROM AUTHOR]

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Copyright of Tópicos is the property of Asociacion Revista de Filosofia de Santa Fe 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 article intends to show the most agustinian and humanistic spirit of Husserl’s phenomenology, which goes deeply into human subjectivity finding a non-worldly sense to its existence. In order to underline this aspect of Husserl’s philosophy it sets up a comparison between the phenomenological transcendental reduction and the method known as «vichara», taught by the masters of the advaita (or non-duality) school in India.

Husserl se esforzò por desarrollar vías de abordaje a la fenomenología que facilitaran su expansión. En "La filosofía como ciencia estricta" traza un diagnóstico de los obstáculos en el entramado de naturalismo e historicismo, y estudia su lógica de construcción a través de tres tópicos: apelación al psicologismo como elemento del naturalismo, interpretación de Hume como protofenomenólogo y lectura historicista de Dilthey. Esto permitirá observar datos relevantes sobre el modo como Husserl concibe en este período la especificidad y alcances de la fenomenología.

Husserl and the young Wittgenstein proposed analogous answers to the critical question concerning the harmony between thought, language and reality. Both answers draw upon the assumption of a non-worldly transcendental subject to which the whole world would be essentially correlated. Merleau-Ponty and the later Wittgenstein criticized this assumption and proposed alternative answers to that question on analogous basis. Both denounced its essentialist presuppositions and both called for notions of worldly and practical transcendental operations. Merleau-Ponty’s phenomenological answer, however, is still not completely free from dogmatic remains. [ABSTRACT FROM AUTHOR]

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Copyright of Ekstasis: Revista de Hermenêutica e Fenomenologia is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)

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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.)