Erotic Phenomenon Research Articles

Zwrot erotyczny w fenomenologii francuskiej?

One way to describe changes in the phenomenological movement is to announce the next “turns”. The best known is the “theological turn in French phenomenology” announced in 1991 by Dominique Janicaud, but there is also talk of an aesthetic, cognitive and other turn. In this paper, we want to investigate whether we can tell about an erotic turn in French phenomenology, and this is because of the important place in the study of corporeality, love, eroticism and sexuality in French authors. First, we show the French phenomenology as a place of spontaneous changes, excesses and turns. Then we look at the structure of turn, referring to Heidegger’s die Kehre as the paradigm. This is justified, since French phenomenology is much more rooted in Heidegger's thought than in Husserl’s. Interpretation of the term “turn” is ambiguous and we may speak of its four versions, which, taken together, form a chiasmic structure. After referring to it erotic studies in French phenomenologists, it should be stated that the “erotic turn” in French phenomenology exists and in the same time does not exist, that is, it has the character of a paradox. The erotic turn does not occur if understood as a critical point and a new beginning, or as a definitive transgression of metaphysics. However, we can note it as a return to forgotten phenomena, such as corporeality, intersubjectivity, and erotic relationship. Jean-Luc Marion attempts to formulate a new philosophy and theology based on the erotic phenomenon, which shows the turn as a step forward.

Violence, Death, and Autoeroticism: The Alternative Self-Annihilation in <i>Visions of the Daughters of Albion</i>

I argue … that aside from being a central factor in Blake’s revisionist Christian system of the “human form divine,” self-annihilation is a major source of eroticism in his portrayal of unconventional sexual experiences. Self-annihilation as an erotic phenomenon is empowered by the violent alteration of human subjectivity and the dissolution of social and biological preexisting identity. Blake’s designs of Oothoon and Theotormon in Visions exemplify this alternative aspect, as this essay attempts to demonstrate.

Introduction: Love and Desire in Education

The articles collected here bring together a range of philosophical discussions, drawing also on literary, historical, theological and psychological sources, of the ways that the erotic phenomenon presses upon modern educational theories and practices. The authors share a concern to rehabilitate love and desire to educational discourse, though with divergent ideas concerning how that could or should be achieved. Common themes include:whether it is appropriate to speak of love in educational practices and con-texts, and—if it is—of what kind of love it is suitable to speak; whether the tendency to focus on the education and development of reason has led us to overlook the formation of desire; whether the influence of desire is a tall possible and how such influences might be justified.

¿Me aman? El fenómeno erótico y el tránsito fenomenológico del ego cogito al egò páscho

<p class="Cuerpo"><span>Los desarrollos fenomenológicos de las últimas décadas priorizaron la exploración de la dimensión afectiva de la subjetividad como vía para el cumplimiento de un programa de investigación radical. Frente a interpretaciones en clave de ruptura, en este trabajo planteamos la fenomenología como acceso al arco completo de fenomenicidad a través de los dispositivos de la estaticidad, la geneticidad, la generatividad y la inapariencia. Sobre esta base encaramos la interpretación de los desarrollos marionianos sobre el fenómeno y la reducción eróticos como legítimo rendimiento de una fenomenología de lo inaparente que tematiza la dimensión del<span class="Apple-converted-space"> </span></span><em>páthos</em><span>, sin implicar rupturas respecto del suelo fenomenológico general.</span></p>

From Argentina to Scotland to Mexico: Indecent Theology and Erotic Phenomenology at the Mexico-US Border

During an immersion course at the Mexico-US border in January 2015, I encountered the stark juxtaposition between ‘liberation theologies’ and ‘library theologies.’ The gulf that separates these two is not just a class barrier, but is also racialized and linguistic. This article argues that in order to bring the indecent theology of Marcella Althaus-Reid to places like the borderlands, a theological bridge must be constructed that takes seriously both of the contexts being connected. Here I argue that the theological turn in phenomenological studies and Jean-Luc Marion’s concept of ‘erotic phenomenon’ are examples of possible bridges between these two worlds.

Multifaceted Sexual Desire and Hormonal Associations: Accounting for Social Location, Relationship Status, and Desire Target.

Sexual desire is typically measured as a unitary erotic phenomenon and is often assumed by biological and biomedical researchers, as well as the lay public, to be directly connected to physiological parameters like testosterone (T). In the present study, we empirically examined how conceptualizing sexual desire as multifaceted might clarify associations with T and contextual variables. To do so, we used the Sexual Desire Questionnaire (DESQ), which assesses multifaceted dyadic sexual desire, to explore how contextual variables such as social location, relationship status, and desire target (e.g., partner vs. stranger) might be meaningful for reports of sexual desire and associated hormonal correlations. We focused on women (N=198), because sexual desire and testosterone are generally unlinked in healthy men. Participants imagined a partner or stranger while answering the 65 DESQ items and provided a saliva sample for hormone assay. Analyses showed that the DESQ factored differently for the current sample than in previous research, highlighting how sexual desire can be constructed differently across different populations. We also found that, for the Intimacy, Eroticism, and Partner Focus factors, mean scores were higher when the desire target was a partner relative to a stranger for participants in a relationship, but equally high between partner versus stranger target for single participants. DESQ items resolved into meaningful hormonal desire components, such that high endorsement of Fantasy Experience was linked to higher T, and higher cortisol was linked with lower endorsement of the Intimacy factor. We argue that conceptualizing desire as multifaceted and contextualized when assessing hormonal links-or questions in general about desire-can clarify some of its complexities and lead to new research avenues.

Fifty Shades of a phenomenon

Only if you have had no access to any media over the past 12 months will you be unaware of the erotic phenomenon that is Fifty Shades of Grey ....

Love from Afar: Distance, Intimacy and the Theology of Love

AbstractProceeding from Jean‐Luc Marion's The Erotic Phenomenon, this article discusses how the Christian concept of love can manifest intimacy. While most theological concepts of love spell out the requirement of distance, they do not pay sufficient attention to the intimate variants of love. The article argues that a full‐fledged theological account should make room for love's different economic and donative variants, as well as for love's advance from ‘distance’ to ‘visibility’ and, finally, ‘intimacy’. Concrete examples of intimate love include mystical union, transforming hospitality, fidelity and love that is as strong as death.

Erotic Love: Reading Kierkegaard with and without Marion

Abstract: The claim of this article is that in Søren Kierkegaard's notion of love as a basic urge in every human being we find a special dialectic between lack and surplus, between need‐love and gift‐love. Through a comparison with Jean‐Luc Marion's description of erotic love in The Erotic Phenomenon, I demonstrate that Kierkegaard's insistence that love is greater than everything and therefore prior to both existence and knowledge seems, on the one hand, to point in the direction of a metaphysical anchoring of love, which would be foreign to Marion. But at the same time, Kierkegaard, like Marion, stresses that we have a universal, human experience of love, which is anchored bodily and sensed phenomenally. This duality points to the fact that Kierkegaard had a much more nuanced notion of love than that simple distinction between eros and agape that Anders Nygren invented.

The Unity of Eros and Agape

This essay evaluates Jean-Luc Marion’s claim in The Erotic Phenomenon that eros and agape are “two names selected among an infinity of others in order to think and to say the one love” (221). I will defend his attempt to unite agape and eros against Jacques Derrida’s claim that we must love without any desire for reciprocity. Additionally, I will indicate what implications Marion’s account of love has for a discussion of love and its reasons. Marion correctly identifies the paradox at the heart of love: that in order to truly love, I must give up my demand for assurance, although I may still maintain the hope that another will love me. While Marion offers an important corrective to Derrida’s account of pure agape, I will argue that his account of love that includes both eros and agape ultimately resembles Derrida’s pure agape too closely because Marion does not sufficiently acknowledge the role of reciprocity in love.

EROS AND/AS DESIRE—A THEOLOGICAL AFFIRMATION: PAUL TILLICH READ IN THE LIGHT OF JEAN‐LUC MARION'S THE EROTIC PHENOMENON

AbstractThe article interprets Tillich's varied elaborations on different aspects of eros, mainly in his Systematic Theology, by reading them in the light of Jean‐Luc Marion's phenomenological description of eros in its various aspects in The Erotic Phenomenon. The erotic in Tillich not only has to do with sex and desire, but also with his commitment to a realistic approach to what it means to be human, to human culture, and to confronting false and estranging interpretations of basic human phenomena. What seems to be missing in Tillich, however, is a more comprehensive treatment of eros/desire that would make possible an understanding of the phenomenological (and consequently existential) fullness of this phenomenon. I suggest that this can be achieved by reading Tillich by way of Marion's phenomenological analysis. This also has the virtue of overcoming the all‐too abstract character of Tillich's reasoning without at the same time dismissing Tillich's treatment of eros. I will also draw out some implications for how one might deal with eros and desire in the emerging discussion in present systematic theology.

The Erotic Phenomenon – By Jean‐Luc Marion Counter‐Experiences: Reading Jean‐Luc Marion – Edited by Kevin Hart

The Erotic Phenomenon – By Jean‐Luc Marion Counter‐Experiences: Reading Jean‐Luc Marion – Edited by Kevin Hart

Becoming What We Love: autogynephilic transsexualism conceptualized as an expression of romantic love

The increasing prevalence of male-to-female (MtF) transsexualism in Western countries is largely due to the growing number of MtF transsexuals who have a history of sexual arousal with cross-dressing or cross-gender fantasy. Ray Blanchard proposed that these transsexuals have a paraphilia he called autogynephilia, which is the propensity to be sexually aroused by the thought or image of oneself as female. Autogynephilia defines a transsexual typology and provides a theory of transsexual motivation, in that Blanchard proposed that MtF transsexuals are either sexually attracted exclusively to men (homosexual) or are sexually attracted primarily to the thought or image of themselves as female (autogynephilic), and that autogynephilic transsexuals seek sex reassignment to actualize their autogynephilic desires. Despite growing professional acceptance, Blanchard's formulation is rejected by some MtF transsexuals as inconsistent with their experience. This rejection, I argue, results largely from the misconception that autogynephilia is a purely erotic phenomenon. Autogynephilia can more accurately be conceptualized as a type of sexual orientation and as a variety of romantic love, involving both erotic and affectional or attachment-based elements. This broader conception of autogynephilia addresses many of the objections to Blanchard's theory and is consistent with a variety of clinical observations concerning autogynephilic MtF transsexualism.

The erotic phenomenon

Jean-Luc Marion's latest work is a timely celebration of the agapaic structure of agapaic structure of agapaic sexuality, made possible by a non-reductive and armative account of both femininity and erotic intersubjectivity. Much like a Kierkegaardian reading of Hegel, Marion takes up the basic Levinasian framework employed in the (in)famous section '� e Phenomenology of Eros' from Totality and Innity, only to utilise it as a means of oering a sustained critique of Levinas' understanding of sexual embodiment and the feminine. � e Erotic Phenomenon forms a striking continuum with Marion's previous work by elaborating upon some of his most cherished themes: the third reduction, the saturated phenomenon, love without being, the gi� , the overcoming of metaphysics etc. Indeed, Marion suggests in the preface that his entire oeuvre has been leading up to the question of the erotic phenomenon (p.10). Prospective readers will be happy to learn that the book is considerably easier to read than some of its more dicult predecessors (e.g. God Without Being). It is ane example of how the phenomenological