Alexei Krioukovs Studie widmet sich einem der sowohl interessantesten als auch in theoretischer Hinsicht schwierigsten Themen der zeitgenossischen Philosophie: dem Problem der Intersubjektivität. In praktischem Sinn handelt es sich dabei um die Beziehung zwischen Menschen (Subjekten). Was alltäglich nicht zu beweisen ist, bildet auf theoretischer Ebene ein grundsätzliches Problem: Wer sind die Subjekte der Intersubjektivität? Auf welche Weise, mit welchem Recht und mit welcher Methode kann man einen Bezug zwischen diesen Subjekten rechtfertigen? Alexei Krioukov geht detailliert auf diese Fragen ein (...) und diskutiert sie ausführlich anhand der Theorien von Husserl und Sartre. (shrink)

The main objective of this work is to achieve an understanding of Husserl's phenomenology as philosophical foundation for theology. It sustains, in the first place, that theology and philosophy do more than converge. It deepens, in second place, in the connection between phenomenology and theology, as well as in the Husserlian conception of God as entelechy and ἐνέργεια. This study concludes with a reflection, in third place, on the possibility of elaborating a theology from the phenomenological inspiration. The thesis that (...) is defended is that phenomenology means for theology, literally, an authentic Herausforderung, that is to say, a provocation that from outside interpellates a discourse, the theological one, that many judged already exhausted and at risk of extinction. In the conclusions are detailed the main contributions that the phenomenology makes to theology. El principal objetivo de este trabajo es lograr una comprensión de la la fenomenología de Husserl como fundamento filosófico para la teología. Sostiene, en primer lugar, la idea de que la teología y la filosofía hacen algo más que converger. Profundiza, en segundo lugar, en la conexión entre fenomenología y teología, así como en la concepción husserliana de Dios como entelequia y ἐνέργεια. Este estudio concluye con una reflexión, en tercer lugar, sobre la posibilidad de elaborar una teología de inspiración fenomenológica. La tesis que se defiende es que la fenomenología supone para la teología, literalmente, una auténtica Herausforderung, es decir, una provocación que desde fuera interpela a un discurso, el teológico, que muchos juzgaban ya agotado y en riesgo de extinción. En las conclusiones se detallan las principales aportaciones que la fenomenología hace a la teología. (shrink)

This article critically considers Castoriadis’ central concept of creation ex nihilo. It does so in two ways. It first draws on recent research to suggest that the historical inauguration of the project of autonomy in ancient Greece - in both its political and philosophical aspects - was more complex and contextually anchored than Castoriadis acknowledges: it did not surge forth out of nothing. Second, it considers the idea of creation from a theoretical perspective. Here the idea of creation as contextual (...) rather than absolute is offered. Within this suggested qualification, two lines of discussion - drawn from the hermeneutical and phenomenological traditions - are broached. (shrink)

RESUMEN Nos proponemos mostrar que la filosofía de Merleau-Ponty encarna la experiencia fundamental de la dialéctica: llevar a concepto el sentido de las cosas, del mundo, de los otros, a través de unaexperiencia de expresión que no convierte el sentido de estos en un simple resultado de su reflexión. Para él esta dialéctica se resuelve como dialéctica negativa, en el sentido de ser una filosofía que piensa lo negativo en sentido radical, esto es, como una negación que es parte constitutiva (...) de lo positivo, integrada a éste de manera esencial. Veremos, en particular, que esta idea de la dialéctica atraviesa su concepción de un nuevo pensar como 'pensar sensible' o de 'quiasmo'. El texto está conformado por los siguientes apartados: 1. La dialéctica negativa, 2. La dialéctica como reencuentro con el pasado y 3. El sentido de la crítica. ABSTRACT We intend to show that the philosophy of Merleau-Ponty embodies the fundamental experience of the dialectic: To bring concept to the meaning of things, the world, from the others, through an experience expression that does not convert the sense of these in a simple result of its reflection. For him this dialectic is resolved as negative dialectic, in the sense of being a philosophy that thinks the negative in a radical sense, that is, as a denial that is a constitutive part of the positive, integrated to this one in an essential way. We see, in particular, that this idea of the dialectic crosses a new conception of new thinking as sensible thinking sensitive ' or 'chiasmus '. The text consists of the following sections: 1. Negative dialectic, 2. The dialectic as reunion with the past; and, 3. The sense of criticism. (shrink)

From the beginning of his career Alain Touraine tried to develop a heterodox sociological terminology which promised to open up new ways of thinking about the dynamics of modern societies. This article tries to bring to light some of the Sartrean roots of Touraine's early theoretical tools and to reconstruct his intellectual development through the 1970s and 1980s when he formulated his ideas on the emergence of social movements within post-industrial society. It will be argued that Touraine's major works of (...) the 1990s - though not without some theoretical problems - offer fresh insights into the conditions of modernity and are able to correct and modify interpretations of modernity of major theorists such as Habermas and Taylor. (shrink)

Based upon a brief outline of existential-phenomenological ontology we present a theoretical and practical understanding of humanbeing, which is suited for a methodologically reflected approach to qualitative research. We present the phenomenological distinction between threedimensions of corporeal intentionality(structural, generative and dialectic intentionality) that form elementary events and structures of meaning. Various aspects of human being are better scrutinized with these concepts of intentionality, such as the association of individual being or collective being (e.g. groups) with the less differentiated anonymity of (...) human being. The aim of our framework is to support the qualitative researcher in grasping the experience of the human life in closer accord with how this being actually unfolds and is lived. Application of the presented framework is illuminated with empirical examples from educational, health and psychological contexts. Finally, we discuss the methodological implications that our approach has for qualitative investigations of human being. (shrink)

La pregunta por el tiempo, junto a la pregunta por el cuerpo y el lenguaje, ocupa un lugar central en la filosofía de Merleau-Ponty. La restitución ontológica de la vida sensible, corporal -proyecto en el que se podría enmarcar toda su obra- lleva consigo una revisión de la idea del tiempo. El tiempo, sostiene Merleau-Ponty, se forma en nuestra experiencia corporal. Este tiempo en 'gestación', en 'estado naciente', es lo que el autor llama tiempo salvaje. Este trabajo se centra en (...) mostrar que la concepción del sentido en la obra de Merleau-Ponty -particularmente sus reflexiones sobre el sentido de la experiencia sensible y del lenguaje- se encuentra atravesada por la idea de un tiempo salvaje. Esta idea la desarrollamos en tres apartados: 1. introducción, 2. El ser salvaje del tiempo y la formación del sentido y 3. Tiempo y lenguaje. The question of the time, along with the question of the body and language, is central to the philosophy of Merleau-Ponty. The ontological restitution of the sensible, corporal life -project in which all his work- could be framed, and carries itself a review of the idea of time. "Time" says Merleau-Ponty, is formed in our body experience. This time in 'period of gestation' in 'nascent state', is what the author will call wild time. This work focuses on showing how the conception of the sense in the work of Merleau-Ponty, particularly his reflections on the sense of the sensible experience and the language, which is crossed by the idea of a wild time. We develop this idea into three sections: 1. introduction, 2. The wild being of the time and the formation of the sense and 3. Time and language. (shrink)

One of the most fundamental premises of feminist philosophy is the assumption of an invidious asymmetry between the genders that has to be overcome. Parallel to this negative account of asymmetry we also find a positive account, developed in particular within the context of so-called feminist philosophies of difference. I explore both notions of gender asymmetry. The goal is a clarification of the notion of asymmetry as it can presently be found in feminist philosophy. Drawing upon phenomenology as well as (...) feminist difference theory , I argue that a gender asymmetry does exist that cannot-as in the first assumption-be transformed into symmetry. (shrink)

Das vorliegende Buch präsentiert eine phänomenologische Analyse der verschiedenen Formen zwischenmenschlicher Gewalt und ihrer oft unterbelichteten Beziehungen. Auf der Grundlage einer Transformation der Phänomenologie und im Rekurs auf den aktuellen Diskurs der Gewaltforschung entwickelt es einen methodologischen Rahmen für eine nicht-reduktive Analyse von Gewalt, der in angewandten phänomenologischen Fallstudien erprobt wird. -/- Gewalt war bislang vorwiegend in den Human und den Sozialwissenschaften ein zentrales Thema, wurde aber nur allzu selten zum Gegenstand genuin philosophischer Reflexion. Um dieses Desiderat aufzugreifen und die (...) Bedeutung philosophischer Reflexion für den Diskurs über Gewalt zu demonstrieren, entwickelt das vorliegende Buch einen phänomenologischen Ansatz zur Analyse zwischenmenschlicher Gewalt. Seine Intention besteht darin, ein Korrektiv zu den konventionellen, allzu einseitig verfahrenden instrumentalistischen, essentialistischen oder funktionalistischen Erklärungen von Gewalt vorzulegen. -/- Im Anschluss an eine kritische Reflexion auf zentrale Aporien des Gewaltdiskurses, denen es sich zu stellen gilt, integriert der Autor relevante Theoreme klassischer Phänomenologie mit neueren Ansätzen in einen umfassenden Analyserahmen. In drei „Fallstudien“ wird dieser Rahmen in konkreten Phänomenanalysen angewandt und der ihm zugrunde liegende weite Gewaltbegriff auf die Probe gestellt. Das Buch schließt mit einem Entwurf einer „relationalen Phänomenologie“, die es erlaubt, die vielfach unterbelichteten bzw. ausgeblendeten Beziehungen zwischen den verschiedenen Formen von Gewalt ins Auge zu fassen. (shrink)

This essay explores the practical significance of Michel Henry’s “material phenomenology.” Commencing with an exposition of his most basic philosophical intuition, i.e., his insight that transcendental affectivity is the primordial mode of revelation of our selfhood, the essay then brings to light how this intuition also establishes our relation to both the world and others. Animated by a radical form of the phenomenological reduction, Henry’s material phenomenology brackets the exterior world in a bid to reach the concrete interior transcendental experience (...) at the base of all exteriority. The essay argues that this “counter reduction,” designed as a practical orientation to the world, suspends all traditional parameters of onto(theo)logical individuation in order to rethink subjectivity in terms of its transcendental corporeality, i.e., in terms of the invisible display of “affective flesh.” The development of this “metaphysics of the individual” anchors his “practical philosophy” as he developed it—under shifting accents—throughout his oeuvre. In particular, the essay brings into focus Henry’s reflections on modernity, the industry of mass culture and their “barbaric” movements. The essay briefly puts these cultural and political areas of Henry’s of thinking into contact with his late “theological turn,” i.e., his Christological account of Life and the (inter)subjective self-realization to which it gives rise. (shrink)

In this article I focus on a specific knot in the articulated and, as Paul Ricœur famously said, “heretical” constellation of French phenomenology. The aim is to account for a transition that appears to be particularly interesting from both a theoretical and a historical point of view: that from Maurice Merleau-Ponty’s and Mikel Dufrenne’s recasting and overcoming the lifeworld in terms of all-encompassing and more originary conceptions of Being and Nature during the 1950s and the 1960s, to the radical transgression (...) of the phenomenological horizon itself accomplished by their disciple Jean-François Lyotard between the 1950s and the 1970s. As I will argue, far from being simply sidelined, in Lyotard the theme of the lifeworld is instead deconstructed in favor of a dramatic and “scattered” picture of the shattering impact of capitalism and modern technologies on our daily experience. Within this context, art and aesthetic experience become a privileged site of exploration and experimentation. (shrink)

La fenomenología husserliana es concebida desde el principio como un intento de superar la metafísica tradicional. El presente estudio intenta comprender el sentido y alcance de esta superación mediante un viaje al interior del proyecto filosófico de Husserl. En su itinerario intelectual dos conceptos son fundamentales: la reducción y la pregunta por el origen. En estas coordenadas la fenomenología es presentada como una filosofía que restituiría el sentido ori-ginario de la metafísica y de todo el proyecto científico.From the beginning Husserl’s (...) Phenomenology is conceived as an attempt to overcome the traditional metaphysics. The present study tries to understand the meaning and scope of this overcoming by an incursion into the interior of the philosophical project of Husserl. In his intellectual itinerary two concepts are fundamental: the reduction and the question of the origin. In these coordinates Phenomenology is presented as a philosophy that would restore the original meaning of metaphysics and the entire scientific project. (shrink)