Philosophy Of Experience Research Articles

Process of Phenomenology as Qualitative Research Method in English

Research methodology is a pronounced science that contributes to the study of research in many fields. The literature on research methodology shows how it serves in several ways as it is multi-dimensional and theoretical alongside the features of experimental literature. Based on different philosophies, it involves two significant methods of choice, qualitative and quantitative, with a range of research strategies from simple to complex. Fundamentally, the strategies of the qualitative method are of much use in the study of English literature and to some extent in the studies of English language and Applied linguistics since the latter also deal with empirical study. The current research method, phenomenology, is one of the critical approaches of the qualitative method, and it is all about philosophical experiences. The study of phenomenology in English is necessary as it has been a widely used method in the fields of medical science, philosophy, computers, and business but not still more in English and Second language acquisition studies; therefore, the main motive behind the study is to investigate how congenial the phenomenology research method is to exploit it in English language and literature studies. Concerning the abovementioned facts, the present study will include the conceptualization, periodical developments, classification, and the milestones associated with phenomenological research studies to analyze and extract as a research method in English. The study also endeavors to identify philosophy and language as two important parameters and emphasizes that they are equally necessary to use phenomenology as a research method in English.

International experience of a manager; toward a new conceptualization

This study aims to propose a new comprehensive conceptualization of the manager-level international experience (MIE) concept. It achieves this by building a framework based on Dewey`s philosophy of experience, conducting a systematic review of business and management literature, and integrating the results of these two steps. The outcome depicts MIE as a nine-dimensional concept encompassing length, depth, breadth, diversity, intensity, extensity, complexity, epic, and echo, operationalizable at regional or global levels of analysis. The new conceptualization can integrate the literature and pave the way for future empirical studies in various research fields, such as experiential knowledge and learning.

The Role of Philosophy in the System of University Social and Humanitarian Education in Current Socio-Political Conditions

The present-day Russian system of university social and humanitarian education was formed against the background of the collapse of the USSR. The ideologized system of Marxist-Leninist disciplines was replaced by a Western-oriented liberal system in which philosophy began to play the role of a translator of Western philosophical ideas and values. For more than thirty years, the liberal Russian state refused to control the activities of the professional philosophical community and the content of philosophical knowledge disseminated in universities. With the beginning of the special military operation, the situation began to change, and the state, through presidential decrees, set before the professional community the task of protecting the traditional spiritual and moral values of Russian society. This task is directly related to the task of decolonizing public consciousness and returning to the grandiose philosophical experience accumulated by Russian culture.

Lições de Epicuro

No decurso de toda a antiguidade, a filosofia caracterizou-se como uma atividade prática, como um modo de vida composto por ideias, valores e discursos aos quais os indivíduos aderiam voluntariamente. Para o filósofo da era helenística Epicuro (341 – 270 a.C.), a filosofia se caracterizava como uma prática de vida que visava a obtenção de prazeres e a conquista da felicidade. Ao contrário da realidade intrínseca, inerente à filosofia antiga, a filosofia na contemporaneidade se caracteriza em grande medida pelo aspecto teorético e acadêmico, que privilegia o discurso enquanto estrutura formal, em detrimento da prática, da ação cotidiana relacionada ao cuidado de si e à transformação do próprio modo de vida. Utilizando como referencial teórico o pensamento de Epicuro (2005), bem como o conceito de filosofia apresentado por Pierre Hadot (2014) e por Michel Onfray (2010), este trabalho objetiva refletir sobre os contrastes entre a vivência da filosofia na antiguidade e sua produção na contemporaneidade, bem como intenta analisar a possibilidade de um retorno à filosofia enquanto atividade prática, cotidiana, de caráter individual e/ou coletivo.

Lições de Epicuro: A filosofia como modo de vida

Throughout all Antiquity, philosophy was characterized as a practical activity, as a way of life composed of ideas, values and discourses to which individuals voluntarily joined. For the Hellenistic era philosopher, Epicurus (341 – 270 BC), philosophy was characterized as a life practice aimed at obtaining pleasures and the achievement of happiness. Unlike the intrinsic reality inherent to ancient philosophy, the contemporary philosophy is largely characterized by the theoretical and academic aspect that privileges the discourse as a formal structure, to the detriment of practice, of daily action related to self-care and to the transformation of the lifestyle. By using Epicurus’ thought (2005) as theoretical reference, as well as the concept of philosophy presented by Pierre Hadot (2014) and Michel Onfray (2010), this work aims to reflect about the contrasts between the experience of philosophy in Antiquity and its production in contemporaneity, as well as it aims to analyze the possibility of a return to philosophy as a practical, daily activity of an individual character and/or collective character.

Minimalist Architecture and the Concept of Less is More: The Place of Hellenistic Cynicism in the Architectural Concept of Mies Van Der Rohe

Historically, cynicism as a philosophical movement started and soared in the Hellenistic period. Disquisition on cynicism concerning architecture and architectural philosophy has been relatively neglected. This article addresses cynicism, delving into the philosophy of the cynics’ lifestyle and beliefs vis-à-vis less is more (minimalism), which was an epigram adopted by Mies Van Der Rohe in his architectural designs and buildings. Standing on the shoulder of simplicity, as the common denominator between cynicism and minimalism, the authors create an intercourse between philosophy and architecture through the appraisal of the philosophy of the Cynics and the architectural works of Mies Van Der Rohe. This further buttresses the innate need for continual interdisciplinary research works to unearth and expound more interesting synergy in human architectural and philosophical experiences.

Creativity as a Universal Phenomenon of Existence (About Olga Zhukova’s Authorial Conception)

This article is devoted to the issue of creativity, which is perceived by the example of the monograph Tvorchestvo i religioznost' v russkoi kul'ture. Filosofskie issledovaniya [Creativity and Religiosity in Russian Culture. Philosophical Studies] (2022) written by Russian philosopher and cultural scholar Olga Zhukova. Although the philosophical and cultural analysis of the artistic process is carried out in the researcher’s work mainly based on the material of literature, the universal nature of creativity allows the author to discover the parallels between the verbal, philosophical and musical modes of discourse. Since the provisions and ideas expounded in the monograph create the precedent for discussing the current topical theoretical and methodological issues of the art of music, the purpose of the article is determined by constructing a system of argumentation that ensures the legitimacy of the following statement: creativity acts as a phenomenon of existence, determining the self-justification of the artist’s personality, whether he or she is a poet, artist or composer, or a reader, viewer and/or listener (performer). At the same time, the central task of this article is to position music as a spiritual and intellectual type of creativity, the universal forms of which are the knowledge of reality and the creation of an image of meaning, revealed in the structure of an artistic text. Relying on the experience of well-known philosophers, cultural and art historians, word artists and performing musicians, the author expresses the necessity to tune the ear of every artist to the sounding entity, the essence of which is able to be revealed with the most completeness only by music.

"ANOTHER WORLD": PROSE BY NATALENA KOROLEVA

The paper is devoted to the main ideological-aesthetic, genre-style, historical and cultural features of Natalena Koroleva’s fiction. Historicism and Catholicism, noticeable in the writer’s prosaic works of different genres and styles, are considered the dominant elements of her artistic worldview and thinking. The analysis focuses on the writer’s three key interwar novels: "An Ancestor", "A Shadow’s Dream", "1313" and examines several aspects of their poetics. Koroleva’s historicism is noted for combining scientific (in particular, archeological) knowledge, religious and philosophical experience and an artistic intuition of the writer. The author’s relationship with Catholicism are defined by complexity and ambiguity – from absolutization to undermining of the Christian dogmas and appeal to the history of religious heresies (like the Cathars, Albigensians). Koroleva organically connected Christian mythology with the European cultural tradition as its integral part and understood Christianity as a fundamental basis for the European spiritual and cultural values. The writer’s beliefs in the interaction of history, religion, culture and literature affected a number of her literary texts, many of which are based on gospel stories, medieval mysteries and folk legends. Each of the mentioned works of Koroleva is perceived as a holistic artistic phenomenon linked to her other works and created on the basis of her research into ancient, medieval, and early modern history. The novel «An Ancestor» is viewed as the author’s individual-mythological vision of the family history and the work that, having absorbed various genre varieties (family chronicle, travel novel, historical novel), testified to the author’s attention to the social-cultural, historical, and religious-spiritual characteristics of a person of the early modern era. Koroleva’s novel "A Shadow’s Dream" is regarded as having a connection with the genre of an "archeological novel" ("The Emperor" by Georg Ebers is a particular example of the latter). The novel "1313" is perceived as the author’s attempt to artistically depict the motif of a man’s encounter with the devil in the moral, psychological, cultural, philosophical, and mythological contexts of medieval Europe. The historical and cultural content of Koroleva’s prose, its artistic, aesthetic and ideological potentials are additionally emphasized.

The Relevance of Dewey’s Educational Theory to ‘Teaching and Learning in the 21st Century’

All of the approaches to education concerned with democracy, John Dewey’s educational theory, circumscribed by his pragmatic, “philosophy of experience”, is arguably the most renowned and revered. This paper offers a detailed description of Dewey’s educational theory, especially his emphasis on educational ideas of inquiry and innovation and children’s creativity and cultivation, which are among the core of his education theory and discusses these two aspects in guiding teaching and learning in the 21th century.

Уроки философии и вопросы философского образования в творчестве Габриэля Марселя

The article deals with the clarification of the forms of teaching philosophy and the characteristic mistakes in teaching, in the interpretation of the French Catholic philosopher and playwright Gabriel Marcel (1889–1973). The place and influence of philosophy in the living space of culture was not, as it is known, static and permanent. In different epochs, it was called either a queen or a ser­vant, and its perception, both by the philosophers themselves and by merely edu­cated and poorly educated people, changed, as did the forms of “wisdom lessons”. Today, the positions of philosophy in the world leave much to be de­sired, the point of its meaning, place and role in modern society turns out to be debatable, and the teaching of philosophy and the teaching of philosophizing are problematized. These problems are closely related to Marcel’s definition of the essence of philosophy and the role of the philosopher in society. Marcel argues that philosophy presupposes openness to others and unity of people on the basis of ascent to the transcendent. To examine these topics, the thinker introduces the concepts of intersubjectivity, philosophical experience, etc., and distinguishes between the concepts of problem and mystery. The philosopher is called to a deep examination of the foundations and prospects of the modern world. These definitions are becoming radically relevant in the era in which the possibilities of nuclear suicide of mankind have opened up and the philosopher cannot stand aside while remaining unbiased. This means, Marcel concludes, that teaching philosophy should be based on openness, inclusiveness and integration of peo­ple, passing them “flame, not ashes”.

Freedom as an Anthropological Problem in the Christian Philosophy of Aurelius Augustine and Hryhorii Skovoroda

Purpose. The study aims to define and comprehend the phenomenon of freedom as an anthropological problem in the Christian philosophical heritage of A. Augustine and H. Skovoroda. The objectives of the study are: a) to identify the main aspects of the problem of freedom in the Christian philosophy of Augustine; b) to clarify the essence and specificity of understanding of freedom in the philosophical anthropology of H. Skovoroda; c) to compare the peculiarities of the statement of the problem of freedom by Augustine and Skovoroda. Theoretical basis. The achievement of the purpose is based on theoretical-methodological, historical-philosophical and comparative analysis of the content of the concept of freedom within the philosophical views of A. Augustine and H. Skovoroda. Also, the analysis of the original sources of the thinkers has allowed to formulate the theoretical and practical significance of their ideas in this field and their importance for the further development of world philosophy. Originality. It has been confirmed that in the religious philosophy of Augustine, freedom appears on an immanent-spiritual plane and is a phenomenon manifested as a person’s ability of self-determination in his actions. Augustine explains freedom by raising the question of free will, evil, salvation, predestination and divine grace. It is substantiated that the analysis of the problem of freedom in the philosophy of H. Skovoroda presupposes an understanding of the main components of his philosophical and anthropological theory: ontological (the doctrine of "two natures" and "three worlds"); gnoseological (the concept of self-knowledge); ethical (the problem of happiness, good, etc.). It is determined that human freedom in the work of both philosophers is defined in conceptual and semantic aspects as a moral and ethical choice between good and evil. It is established that both Augustine and Skovoroda emphasize the discovery by man of the moral, spiritual law and life in accordance with its norms – this is a kind of idea of positive freedom ("freedom for"), and the call to escape from the world of evil is the idea of negative freedom ("freedom from"). Conclusions. Thus, we continued the historical-philosophical study of the peculiarities of the understanding of the concept of human freedom in Ukrainian philosophical thought, which is manifested by comparing it with the theoretical heritage of world philosophy, with the spiritual and philosophical experience of the past. The ideological kinship of the concepts of freedom of Aurelius Augustine and Hryhorii Skovoroda is obvious.

Pathways to Interactions in Philosophical Training: Dewey’s Educational Philosophy and Embodied Learning

"This paper builds on John Dewey’s views on interactions to suggest pathways for enriching the study of philosophy. Along with the notions of body-mind and organism-environment transactions, interactions are part of a philosophical project with transformative implications for education as well. The first part of the paper will contextualize Dewey’s discussion of interactions with regard to his philosophy of experience and democratic theory. The second one will propose two criteria with regard to enriching philosophical training in ways that engage the mind and the body - increasing sociocultural awareness and generating integrative learning experiences – and will add a few examples of how the study of philosophy could benefit from applying an interactionist perspective. Keywords: education, experience, interaction, philosophy, John Dewey. "

Inwiefern sind philosophische Erfahrungen epistemisch transformativ?

AbstractDrawing on Laurie A. Paul’s notion of “transformative experience”, this paper explores transformative philosophical experiences and analyses the structure of the attitude underlying them. It is argued that these experiences have to be explained not in cognitive terms but as a change in our affective attitude. More precisely, these experiences lead us to feel values in a novel manner. However, in order to make the philosophical experience epistemically transformative and provide a new perspective from which we can acquire new philosophical insights, this feeling of value must meet certain moral conditions such as being open, humble and aware of possible self-deceptive tendencies. Since affectivity is central to the person we are, epistemically transformative experiences in philosophy go hand in hand with personal transformation.

Grenze und Transformation

Abstract Since antiquity, philosophy has aimed not only at theoretical insight, but also at personal development and transformation. This implies a new relationship to the self and the world, which can result, for example, from existential experiences triggered by the engagement with philosophical problems. Drawing on the examples of facticity and scepticism, this paper develops the thesis that transformative philosophical experience and a corresponding new view of the world can be accompanied by a new understanding of the philosophical problem that triggered the experience. This would involve a non-propositional form of knowledge that is more than practical or phenomenal knowledge. A precise model of such a form of non-propositional insight could shed new light on the transformative dimension of philosophy and, with respect to, e. g., facticity and scepticism, provide a better understanding of limits of knowledge.

Кантианство в раннем творчестве Н. Бердяева (1900–1910 гг.)

The article analyzes the influence of Kantian philosophy on the formation and philosophical work of Nikolai Berdyaev from 1900 to 1910. The attitude of the Russian philosopher to the basic ideas of I. Kant was critical from the very beginning. Nikolai Berdyaev directed his main criticism of kantianism in his first serious book against Kantian dualism, the existence of an absolute transcendent principle. Kantianism was for Berdyaev the most important philosophical experience, thanks to which he moved at the beginning of his creative path from critical marxism to idealism. During the period of turning to idealism, he came to the idea that transcendental consciousness immanently contains a religious attitude to the world. Kant's ethical postulates have not lost their fundamental significance for him. However, he associated the fundamental shortcoming of Kant's philosophy with the absence of a teleological approach to reality. Striving for metaphysical realism, Nikolai Berdyaev very soon overcomes the ethical normative idealism that was so characteristic of his early work. Without staying long within the framework of idealistic philosophy, Berdyaev subsequently made the transition to mystical religious realism. The critical philosophy that Kant represented, according to Berdyaev, absolutized the role of rational knowledge and closed access to true transcendental reality, narrowed being by the boundaries of the phenomenal world. He saw the way out of the grip of Kantian rationalism in expanding the framework of transcendental reason to the metaphysical or supra-rational. It was in mystical cognition that Berdyaev saw the only true way of cognizing reality. The Russian philosopher built his epistemology on the fundamental idea that being is closed and transcendent to thinking or rationalized consciousness, and it becomes immanent only to primary, integral and living consciousness, which has access to transcendent metaphysical experience.

Fanaticism as a Τype of Μentality in the Works of Gabriel Marcel and Karen Armstrong

The author examines the fanatical type of mentality in its secular and religious forms based on the analysis of the works of Gabriel Marcel and Karen Armstrong. The origins of the phenomenon of fanaticism are found in the basic foundations of Modern culture as the time of the replacement of myth by logos (Armstrong) and the domination of the abstract spirit (Marcel). The understanding of the foundations of fanaticism as a broad phenomenon undertaken by the French philosopher and the British religious scholar is associated with interpretations of the concept of the transcendent. Although the socio-spiritual situation in which Marcel and Armstrong work is different, their conclusions generally coincide and become especially relevant today, when the world is on the verge of a new world war. The author briefly formulates definitions of some basic categories of G. Marcel's philosophy - "philosophical experience", "first reflection", "second reflection", "fanaticized consciousness", "disparity", "abstraction", "abstract spirit", "collective violence", "property", "being", "ideologue", "intersubjectivity", "identity", etc. Gabriel Marcel's reflection on the fundamental difference between a true believer and a religious fanatic is discussed, despite the fact that both are spoken on behalf of absolute values. The will to refuse to "question" the object of one's faith presupposes immunity to the arguments of critical thinking, which by definition would be intended to act as a kind of antidote to fanaticism as a special type of radical consciousness. The basis of fanaticism turns out to be insensitivity to what is the fanatic's idefix, while modern fanatics, in contrast to the ordinary idea of them, are often well-educated people. This is a decentered consciousness dominated by "carnal thought". Such an idea may be called the idea of equality or justice, but it is not actually a thought born from experience and sympathy for people.

Experiential Learning Theory as a Guide for Experiential Educators in Higher Education

Core concepts of Experiential Learning Theory—the learning cycle,learning style, and learning space—have been widely used by experiential educatorsin higher education for nearly half a century. We examine the latest thinkingabout these three concepts and highlight some exemplary applications from themany disciplinary applications of experiential learning in higher education.
 I think that only slight acquaintance with the history of education is needed to provethat educational reformers and innovators alone have felt the need for a philosophyof education. Those who adhered to the established system needed merely a few fine soundingwords to justify existing practices. The real work was done by habits whichwere so fixed as to be institutional. The lesson for progressive education is that itrequires in an urgent degree, a degree more pressing than was incumbent upon formerinnovators, a philosophy of education based on a philosophy of experience.
 John Dewey, Experience and Education

The Benefits and Limitations of Digital Tools to Retrieve the Emotions of Nineteenth-Century Readers of Philosophy from Manuscript Letters

This article discusses the limitations and benefits of resorting to digital tools and research methodology to explore nineteenth-century manuscript letters, written by readers to the French philosopher Victor Cousin, and to increase our understanding of how ordinary readers responded to philosophy at the time. More broadly, it examines the potential assets of the annotation interface developed in the Reading Europe Advance Data Investigation Tool (READ-IT https://readit-project.eu/ 2018–2021), a collaborative research project focusing on regenerating lost connections about the cultural heritage of reading from large volumes of highly-diverse eighteenth- to twenty-first-century sources in multiple languages. The case study describes challenges raised by attempts to detect and classify differences between female and male philosophical reading experiences as well as emotional responses, something which is largely under-explored. Along the way it provides reflexive as well as epistemological insights into the promises of big data for research on cultural history and literary archives and the current state of knowledge on emotions.

Апология как бремя философии

The subject of problematization is the historical forms of the apology of philosophy. Apology as a search for self-justification has accompanied philosophy since its appearance. Philosophy as a form of knowledge, fundamental experience has created many models of thought: μεταφυσική, philosophia ancilla theologiae, die Transzendentalphilosophie, kritik der zynischen Vernunft, philosophical practice, etc. The article substantiates the idea that self justification is the burden and fate of philosophy, while in the history of thought, different "paradigms of philosophizing" have formed their own models of apology addressed to different "addressees". The critical and constructivist methodology applied to the analysis of the subject of research convincingly shows that any movement of philosophy towards legitimizing its own constructs of being, reality, knowledge leads to its apology. In Antiquity, the place of unfolding the apology (justification) of a philosophical case became a judicial instance, and the form of execution was a rhetorical utterance. Medieval apologia acquires the structure of "apologetics" (defense), and the place of its creation and the addressee is a religious institution. After the end of the scientific revolution and the strengthening of universities, the apology of philosophy was made in the face of science, and its form was a reflection of the contribution of philosophy to the study of scientific reason. Since the turn of the 19th – 20th centuries, the understanding of the role of philosophy and its apology takes place in the system of "division of labor", or the social structure of professions. The apology of philosophy is made in the following forms: the study of the "context of justification" in scientific knowledge, the institutionalization of "philosophical practice" in universities, the examination and legitimization of the ethical experience of forgiveness, the protection of hostages of resentment and victimization. The ranking of contemporary philosophical experience generates a variety of forms of its apology.

METRIOPÁTHEIA KAÌ APÁTHEIA EN EL NEOPLATONISMO TARDÍO: OLIMPIODORO DE ALEJANDRÍA

The conserved readings of Olympidorus on some dialogues of Plato imply an audience with limited philosophical experience as opposed to those carried out by Proclus, and even Damascius. However, such readings reveal an acute sensitivity to the ethical issues of the early Platonic dialogues and their dramatic context. It is commonly recognized that the Neoplatonic school of Alexandria, compared to the school of Athens, gives more room to Aristotelianism in its elaboration of some philosophical doctrines. In this sense, the present work tries to investigate such consideration in one of his conserved works, On Plato First Alcibiades. By discussing the skopós of the dialogue and the reading of Proclus and Damascius, Olympiodorus seems to give rise to more than one skopós: political as well as cathartic and contemplative. All this within the framework of the hierarchy of Neoplatonic virtues, in which both the Aristotelian imprint and the Stoic influence are perceived.