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The role of imagination seems an act of consciousness that neutralizes the existence of things it encounters. Unlike perception, it creates free experiences. It shows things without positioning them in the space or engaging the spatiotemporal position of our body. This paper aims to demonstrate how the neutralization of existence regarding things in imagination, due to the suspension of reality, creates a different form of depth. Not only the perceived form, but also the experienced one. Through the phenomenology of imagination, we can reach a reconsideration of the phenomenological dualism discussing the monism proposal. There is in fact a link between the two, that is, the superficiality of the image and the absoluteness of subjective life. [ABSTRACT FROM AUTHOR]

It has been widely argued that Michel Henry dismisses the importance of the subject's worldly and intentional mode of existence in his account of the well-being of life. However, through a careful analysis of Henry's theory of life and his study of culture and barbarism, I will demonstrate that the prevailing position on this point is both correct and incorrect: (i) correct in that absolute life does not require a moral transformation of the world; and (ii) incorrect inasmuch as Henry's philosophy does not, for all that, deny that, from the perspective of human beings, the subject's existence in the world does indeed matter to the well-being of their life. In my view, Henry's work harbours the implication that, from the perspective of the subject's existence in the world, the creation of a moral world through the development of the correspondence between one's inner life and the natural world is humanity's most pressing task, to the point that his entire phenomenology is oriented toward the achievement of this end. I will highlight two of the ways in which the subject's existence is vital to life's well-being: (i) as an expression of life; and (ii) as more or less befitting of life's current needs. As part of this study, I argue that some of Henry's conclusions regarding theoretical knowledge and its part in the aforementioned correspondence between life and the natural world do not entirely agree with his own analyses and therefore need to be reformed. [ABSTRACT FROM AUTHOR]

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.)

Health Exercise Nutrition for the Really Young (HENRY) is a UK community–based early childhood obesity prevention intervention that was adopted and implemented in Israel between 2013 and 2018. The aim of this study was to explore the implementation process in Israel and compare it with that of the 'parent' programme in the UK, in order to throw light on the challenges of introducing complex interventions into different countries and cultures. Published reports from HENRY and Haifa University's evaluation of the Israeli implementation were reviewed and comparisons between the UK and Israel were carried out utilizing the RE-AIM framework. In both countries, the intention was to implement in lower SES communities. When comparing the individual items, Reach and Effectiveness, we found a difference in the Reach although Effectiveness was similar: Reach was proportionally lower in Israel, but parent and professional changes in behaviour were positive in both countries. For the organizational items Adoption, Implementation and Maintenance, we found large differences between the countries. Major challenges identified in Israel included: failing to take adequate account when planning and implementing the intervention of the different ways social and health services are organized and how local authorities are structured and provide services. In addition, differences in culture beyond language and professional variations were challenges, when trying to transfer the intervention with high fidelity from the UK to Israel. Lessons learnt may benefit others in attempting cross-country implementation of complex interventions [ABSTRACT FROM AUTHOR]

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.)

Copyright of Journal of Anbar University for Languages & Literature / Magallat Gami'at Al-Anbar Li-Lugat Wa-al-Adabl is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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]

This study explores Berryman's literary use of the mask technique in his "Dream Songs". The book is, by far, seen as his most prominent poetic achievement. Its success relies mainly on the peculiar manipulation of the mask technique which is considered as the most genuine innovation that affirmed Berryman's stature as poet. Henry is both; the main mask, and is the main character that helps to unify the 'Dream Songs'. Through this mask, Berryman tries to conceal his own character and give way to his thoughts, feelings and even actions to be noticed and expressed freely. The study, in its first part, offers a brief overview of the mask as a literary technique by surveying its definitions and historical roots. In the second part, the study attempts to identify the main masks the poet uses in the book and examine each of them by the virtue of selecting and analyzing poems that are representative of these masks. The manifestation of Henry's real character will only be possible by combining all of these masks to one. Thus, this part will be limited to shedding light on the three main masks which appear clearly through the book Henry, Henry Home, and Henry Pussy-cat in the light of the psychoanalysis concept of Id, Ego, and Super-ego. Then it will explore the poet's own view towards social problems of his time represented by racial discrimination and social injustice through other secondary masks that will be discussed briefly only to give the reader a full view of the fragmentation of the character of Henry such as the Jew and Henry black face. In sum these masks together stand for the poets own and real character. [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.

A phenomenological view of contemplative disciplines is presented. However, studying mindfulness by phenomenology is at odds with both neurobiological and anthropological approaches. It involves the first-person standpoint, the openness of being-in-the-world, the umwelt of the meditator, instead of assessing her neural processes and behaviors from a neutral, distanced, third-person standpoint. It then turns out that phenomenology cannot produce a discourse about mindfulness. Phenomenology rather induces a cross-fertilization between the state of mindfulness and its own methods of mental cultivation. A comparison between the epochè, the phenomenological reduction, and the practice of mindfulness, is then undertaken. [ABSTRACT FROM AUTHOR]

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.