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In this paper, I discuss the guidelines of a phenomenology of the social world in the wake of Alfred Schutz and José Ortega y Gasset. While the latter was not, for a long time, acknowledge as a phenomenologist, the former is a well-known critique of Husserl’s theory of intersubjectivity and of the possibility of grounding a community of transcendental Egos. Both, however, remained faithful to some basic phenomenological tenets, namely, that individual subjectivity has a relational character, the circumstances in which (...) |
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How much the sense of an event depends on the one who lives it? According to Erwin Straus, there are some phenomena, which impose their sense, and no one in the audience of a performance, for example, can see a wildfire without being afraid of and escaping from it. Binswanger criticizes such a conception and claims that the sense of the event depends on the freedom and the biography of the subject. In this paper we would like to replace the (...) |
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A large amount of research in mental health care relates to the notion of trust, as a possible common factor in psychopathology, and as a common dimension of psychotherapeutic alliance, underlying the various therapeutic methods. Such hypotheses call for a more detailed analysis of this notion of trust. The paper seeks to shed light on this issue by confronting the clinical and phenomenological approaches. We propose to focus on three issues at stake: 1/ the issue of the existence of a (...) |
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Philosophy battles with some recurring themes, one of which, maybe the most one, is the complicated relation between identity and otherness. It is a match that struggles to get to the gong: the net that binds the self and the other looks more like a tangle hard to unroll. So, we don’t have the claim to settle it down, but we would like to present some strategies useful to loosen it. We will follow a precise trajectory: we will consider the (...) |
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En el contexto político global contemporáneo, las diversas luchas sociales se están alienando entre sí hasta elpunto de que la ilusión del capitalismo como único sistema socioeconómico posible está difuminando todos los horizontesdel cambio social. En este artículo, trataremos de redefinir las causas comunes de las luchas sociales, demostrando su interseccionalidad e interdependencia. Para ello, nos ocuparemos de una serie de conceptos de la filosofía de Marx. En la introducción, examinaremos la noción de valor, afirmando que la teoría del valor (...) |
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This article explores how the thought that language is expressive, in the sense of bearing emotional or affective meaning, can be made sense of, with particular attention to two authors for whom this thought plays an important role. It begins by introducing the idea of language being “expressive” and using Charles Taylor's work to consider its potential interest, before showing how the expressiveness of language might be accounted for by a position that seems particularly suited to this task, namely Merleau‐Ponty's (...) |
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"Roger Garaudy was for many years at the centre of the French Communist Party but was eventually expelled for his liberal views. In the Seventies he developed a project to bring Marxism and Christianity together, to include all humanity in a project to set all people free. What emerges from Garaudy's project is a very modern Marxism, with its emphasis on the individual, its ecological politics, and in its insistence on religion as central to human emancipation. Although Garaudy himself became (...) |
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I argue that Sartre's Transcendence of the Ego draws on Kant's theory of spontaneity to articulate its metaphysical account of consciousness's mode of being, to defend its phenomenological description of the intentional structure of self‐consciousness, and to diagnose the errors that motivate views of consciousness qua person or substance. In addition to highlighting an overlooked dimension of Sartre's early relation to Kant, this interpretation offers a fresh account of how Sartre's argument for the primacy of pre‐personal consciousness works, and brings (...) |
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Selbsttäuschung scheint ein alltägliches Phänomen zu sein. Wir nehmen an Anderen wahr, wie sie mehr oder weniger bewusst einer Einsicht ausweichen, die sie nicht wahrhaben wollen, und die meisten von uns können sich an Situationen erinnern, in denen sie sich selbst etwas vorgemacht haben. Wir können also Beispiele für Selbsttäuschung benennen, unser begriffliches Verständnis von Selbsttäuschung aber ist diffus, und der Versuch, das Phänomen aus philosophischer Perspektive begrifflich genau zu fassen, führt leicht zu starken Spannungen, für die bis heute keine (...) |
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By attending to how people speak about their gender, we can find diverse answers to the question of what it is like to have a gender identity. To some, it is little more than having a body whereas others may report it as more attitudinal or dispositional—seemingly contradictory views. In this paper, I seek to reconcile these disparate answers by developing a theory of how individual gender identity comes about. In the simplest possible terms, I propose that gender identity is (...) |
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The term “coenesthesia” was introduced at the end of the eighteenth century by the German physiologist Johann Christian Reil to designate the general perception of the living body through the nerves. Over the course of the nineteenth century, this notion circulated widely not only in Germany, but also in France, where it was developed in particular by Théodule Ribot. However, a good sixty years before Ribot, Maine de Biran had already employed the notion of “coenesthesia” to indicate the “immediate feeling (...) |
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The present PhD dissertation aims to examine the relation between modality and change in Aristotle’s metaphysics. -/- On the one hand, Aristotle supports his modal realism (i.e., worldly objects have modal properties - potentialities and essences - that ground the ascriptions of possibility and necessity) by arguing that the rejection of modal realism makes change inexplicable, or, worse, banishes it from the realm of reality. On the other hand, the Stagirite analyses processes by means of modal notions (‘change is the (...) |
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Is it possible to trace the contours of a bioethical reflection on nutrition? The present study tries to do so, relying on the metaphorical and symbolic value that food often takes. Indeed, eating does not mean just getting sufficient nutrition, because through the offer and exchange of food, people recognize and welcome each other. In this sense we are all, in some way, cannibals, because in eating, we eat the other, even if the introjection of the other is only symbolic (...) |
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What forms of consciousness can the subject have of her body in action? This is a recurrent issue in contemporary research on skilled movement and expertise, and according to a widespread view, the body makes itself inconspicuous in performance in favour of the object or goal that the activity is directed to. However, this attitude to consciousness in bodily performance seems unsatisfying for an understanding of skilled action, and the work of several researchers can be seen as responding to this (...) |
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The aim of this paper is to analyse the disgust of which Sartre's “nausea” is an expression, by identifying its ontological significance and its role within Sartre's thought. Particular attention is devoted to the phenomenological themes of vision and conversion of the gaze, in the strict correlation they have with disgust. My claim is that Sartre, in his early philosophical work, elaborated a response to the Heideggerian problematic of the correlation between Befindlichkeit and Faktizität. To verify such claim, my paper (...) |
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Based on the symbolism of the trigrams, the Yi-Jing cosmic model offers possibilities in a coordinate system with eight octants to discuss different philosophical developments in parallel. It forms a framework for further elaboration of theory and methodology of comparative philosophy. This paper is restricted to extracting, analyzing and comparing common features from the perspectives of the Yi-Jing model. Achieving harmony is the subject of a new paper under construction. The philosophical developments in the quadrants, Naturalism, Moralism, Rationalism and Humanism, (...) |
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El presente estudio tiene por objetivo exponer la articulación entre violencia y materialidad a partir del fenómeno de larareté como elemento original de la historia humana en la Crítica dela razón dialéctica. Con esta finalidad, el trabajo abordará la manera en que Jean Paul Sartre considera la institución de la historia humana desde una perspectiva dialéctica donde el hombre «hace» y «es hecho» por la historia. Desde esta perspectiva, la materia aparece como aquello que el hombre transforma a partir de (...) |
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The question of the identity or persistence of the self through time may be interesting for philosophers, but it is hardly a burning question for most individuals. On the other hand, the question of who I am, what or who I take myself to be, can be a vital, even burning question for most of us at some time in our lives. This is the notion of personal identity I take up in this paper. It is an identity that is (...) |
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This article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the (...) |
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Husserl’s transcendental reduction admits of two motivations: the general methodological ban on begging the question, and the principle that a typology of objects ought to be based on a typology of my ways of cognizing them. As Husserl’s ‘transcendental phenomenology’ agrees with the ‘linguistic phenomenology’ of many analytic philosophers in being at bottom an effort to understand what precisely we mean to say by asserting that there ‘exists’ a ‘consciousness-independent’ or ‘transcendent’ world, the ‘residue’ of transcendental reduction is my subjective (...) |
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According to doxastic accounts of self-deception, self-deception that P yields belief that P. For doxastic accounts, the self-deceiver really believes what he, in self-deception, professes to believe. I argue that doxastic accounts are contradicted by a phenomenon that often accompanies self-deception. This phenomenon – which I term ‘secondary deception’ – consists in the self-deceiver's defending his professed (deceit-induced) belief to an audience by lying to that audience. I proceed to sketch an alternative, non-doxastic account of how we should understand self-deception (...) |
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ABSTRACTMuch recent work on self-knowledge has been inspired by the idea that the ‘transparency’ of questions about our own mental states to questions about the non-mental world holds the key to un... |
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Sartre’s obscure but evocative remarks on bodily awareness have often been cited, but, I argue, they have rarely been understood. This paper aims to bring the connection between Sartre's views on bodily awareness and his more general distinction between “positional” and “non-positional” consciousness. Sartre’s main claim about bodily awareness, I argue, is that our primary awareness of our own bodies is a form of non-positional consciousness. I show that he is right about this, and right to think that recognizing this (...) |
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eSports practice designates a unique set of activities tethered to competitive, virtual environments, or worlds. This correlation between eSports practitioner and virtual world, we argue, is inadequately accounted for solely in terms of something physical or intellectual. Instead, we favor a perspective on eSports practice to be analyzed as a perceptual and embodied phenomenon. In this article, we present the phenomenological approach and focus on the embodied sensations of eSports practitioners as they cope with and perceive within their virtual worlds. (...) |
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The possibilities are explored of considering nothing as the intended object of thoughts that are literally about the concept of nothing first, and thereby of nothing. Nothing, on the proposed analysis, turns out to be nothing other than the property of being an intendable object. There are propositions that look to be both true and to be about nothing in the sense of being about the concept and ultimate intended object of what is here formally defined and designated as N-nothing. (...) |
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In order to understand the lived experiences of physicians in clinical practice, we interviewed eleven expert, respected clinicians using a phenomenological interpretative methodology. We identified the essence of clinical practice as engagement. Engagement accounts for the daily routine of clinical work, as well as the necessity for the clinician to sometimes trespass common boundaries or limits. Personally engaged in the clinical situation, the clinician is able to create a space/time bubble within which the clinical encounter can unfold. Engagement provides an (...) |
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There is converging evidence that high doses of hallucinogenic drugs can produce significant alterations of self-experience, described as the dissolution of the sense of self and the loss of boundaries between self and world. This article discusses the relevance of this phenomenon, known as “drug-induced ego dissolution (DIED)”, for cognitive neuroscience, psychology and philosophy of mind. Data from self-report questionnaires suggest that three neuropharmacological classes of drugs can induce ego dissolution: classical psychedelics, dissociative anesthetics and agonists of the kappa opioid (...) |
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This monograph contributes to the scientific misconduct debate from an oblique perspective, by analysing seven novels devoted to this issue, namely: Arrowsmith by Sinclair Lewis (1925), The affair by C.P. Snow (1960), Cantor’s Dilemma by Carl Djerassi (1989), Perlmann’s Silence by Pascal Mercier (1995), Intuition by Allegra Goodman (2006), Solar by Ian McEwan (2010) and Derailment by Diederik Stapel (2012). Scientific misconduct, i.e. fabrication, falsification, plagiarism, but also other questionable research practices, have become a focus of concern for academic communities (...) |
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This thesis examines the relation between self-deception and self-consciousness. It has been argued that, if we follow the literalist and take self-deception at face value – as a deception that is intended by, and imposed on, one and the same self-conscious subject – then self-deception is impossible. It will incur the Dynamic Problem that, being aware of my intention to self-deceive, I shall see through my projected self-deceit from the outset, thereby precluding its possibility. And it will incur the following (...) |
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One of the core teachings of Buddhism is the doctrine of anattā. I argue that there is good evidence that anattā as understood in early Buddhism should be viewed less as a doctrine and a metaphysical pronouncement than as a soteriological claim – an appeal and a method to achieve, or move progressively closer to, liberation. This view opens up anattā to empirical scrutiny – does un-selfing, as an act, lead to liberation? Neuroimaging data collected on Buddhist or Buddhism-inspired meditators (...) |
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Sartre’s account of the emotions presupposes a conception of human nature that is never fully articulated. The paper aims to render such conception explicit and to argue that frustration occupies a foundational place in Sartre’s picture of affective existence. |
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This article addresses the question whether skiing as a nature sport enables practitioners to develop a rapport with nature, or rather estranges and insulates them from their mountainous ambiance. To address this question, I analyse a recent skiing movie from a psychoanalytical perspective and from a neuro-scientific perspective. I conclude that Jean-Paul Sartre’s classical but egocentric account of his skiing experiences disavows the technicity involved in contemporary skiing as a sportive practice for the affluent masses, which actually represents an urbanisation (...) |
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The article examines some of the main theses about self-awareness developed in recent analytic philosophy of mind (especially the work of Bermúdez), and points to a number of striking overlaps between these accounts and the ones to be found in phenomenology. Given the real risk of unintended repetitions, it is argued that it would be counterproductive for philosophy of mind to ignore already existing resources, and that both analytical philosophy and phenomenology would profit from a more open exchange. |
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Cogito, as the first principle of Descartes’ metaphysical system, initiated the modern philosophy of consciousness, becoming both the source and subject of modern Western philosophical discourse. The philosophies of Maine de Biran, Kant, Husserl, Heidegger, Sartre, Merleau-Ponty, and others developed by answering the following questions? Is consciousness substantial or not? Does consciousness require the guarantee of a transcendental subject? Is Cogito epistemological or ontological? Am I a being-for-myself or a being-for-others? Outlining the developmental history of the idea of Cogito from (...) |
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Sartre’s “transcendence of the ego” means that consciousness is outside of the ego, that the ego is the “ego of the other”, and that the other is neither in consciousness nor in the ego. Sartre viewed “reflection” as a pure mood rather than as the substantial carrier of mood. The strangeness and absurdity of the world emerge from this reflection. Sartre’s “imagination of the evil” has two aspects. On the one hand, “evil” corresponds to the concept of the other, transcending (...) |
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Resumen: El objetivo del siguiente trabajo es explicar cómo la elaboración de una ontología de la naturaleza por parte de Merleau-Ponty se circunscribe en el intento de elaborar un pensamiento del ser que no haga de éste un elemento del pensamiento abstracto, sino que dé cuenta de la experiencia concreta del ser en el mundo. En este sentido, son fundamentales los conceptos de intercorporalidad, negatividad y dialéctica.: The aim of the following work is to explain how the elaboration of an (...) |
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In recent debates on phenomenal consciousness, a distinction is sometimes made, after Levine (2001) and Kriegel (2009), between the “qualitative character” of an experience, i.e. the specific way it feels to the subject (e.g. blueish or sweetish or pleasant), and its “subjective character”, i.e. the fact that there is anything at all that it feels like to her. I argue that much discussion of subjective character is affected by a conflation between three different notions. I start by disentangling the three (...) |
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Aesthetic appreciation of landscape is by no means limited to the sensuous enjoyment of sights and sounds. It very often has a reflective, cognitive element as well. This sometimes incorporates scientific knowledge, e.g.,geological or ecological; but it can also manifest what this article will call 'metaphysical imagination', which sees or seems to see in a landscape some indication, some disclosure of how the world ultimately is. The article explores and critically appraises this concept of metaphysical imagination, and some of the (...) |
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Tussen zijn veertigste en zijn zestigste levensjaar was Jan Hendrik van den Berg (1914) een uitermate succesvol en populair auteur. Boeken van zijn hand, zoals Metabletica (1956) en Medische macht en medische ethiek (1969), waren ongekende bestsellers. Hij was de Nederlandse vertegenwoordiger van een belangrijke Europese stroming in de filosofie: de historische fenomenologie. In de jaren zeventig raakte hij echter in conflict met zijn tijd. Terwijl de Nederlandse publieke opinie een wending naar links doormaakte, bond Van den Berg de strijd (...) |
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Resumen: Los trabajos abordan, desde diferentes perspectivas a la categoría de sujeto como una categoría crucial del pensamiento contemporáneo. El ámbito de preocupaciones es amplio: la perspectiva del filósofo norteamericano S Cavell quien hace una originalísima recepción de la herencia de Austin y Wittgenstein; la perspectiva fenomenológica de Sartre en diálogo y conflicto con la del psicoanálisis lacaniano y las reconceptualizaciones de la ideología realizadas por Louis Althusser; la constitución del sujeto en tensión entre la sujeción al poder y las (...) |
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