Phenomenological Movement Research Articles

Book review of Lawrence Shapiro’s Embodied Cognition

Lawrence Shapiro’s Embodied Cognition is one of the first detailed book length attempts to introduce and develop the central themes of embodied cognition, an important trend in cognitive science. Embodied cognition is increasingly influential, but it would be a mistake to characterize it as a rigidly defined and unified theory. It emerged from a variety of fields (e.g., the phenomenological movement in philosophy, ecological, and developmental psychology, robotics, ethology, and dynamical systems theory) and therefore still suffers from internal disagreements over fundamental issues, such as its subject matter, its methodological commitments, the exact nature and definition of “embodiment,” and the extent to which embodiment matters in explaining cognition. Thus, the explanatory capacity and successes of the embodied cognition program depend upon further clarification of these issues. Providing this clarification, it seems, is the primary motivation behind Shapiro’s book. Instead of summarizing the book’s seven chapters individually, I will focus on the themes that Shapiro presents as being central to embodied cognition and to which the main parts of the book are devoted to discussing (the “Introduction” and from “Chapters 3–7”). In doing so, I will additionally be looking at what Shapiro calls the “meta-theme” of the book, namely, the need to understand both (1) what embodied cognition aims to explain, exactly, and (2) how it relates to, and important ways departs from, standard cognitive science (the focus of the “Introduction” and the “Concluding Thoughts”).

From Existence To Responsibility

RESTLESSNESS AND SUBJECTIVITY IN THE EARLY AND LATE LEVINAS Emmanuel Levinas's earliest philosophical efforts are largely influenced by his encounter with Heidegger's phenomenology, even if by 1934 Levinas becomes one of Heidegger's harshest critics. It is well known that Heidegger criticizes the alleged primacy of epistemology in Edmund Husserl's philosophy and initiates an ontological turn in phenomenology. According to Heidegger, Husserl privileges intentional consciousness - the idea that consciousness is conscious of something - and in doing so neglects the historical and environmental contexts from which all cognitive relationships emerge. In Heidegger's estimation, Husserl fails to inquire into the mode of of the being that has intentionality. Accordingly, Heidegger's phenomenology uncovers the human being's pre-theoretical involvement with the world, and the historical and environmental structures that are always already in play in each cognitive relationship with a thing. This always already constitutes the of human existence, the fact of being thrown into structures of meaning prior to any knowledge-based relationship with the world. This facticity constitutes the very concreteness of existence, a concreteness that is essentially inaccessible to cognition, but which nevertheless conditions it. Although Levinas travelled to Freiburg to study with Husserl, it was Heidegger's philosophy that shaped his thinking during his stay in Freiburg. As he later puts it in an interview, I came for Husserl and found Heidegger.1 In a 1932 article titled Martin Heidegger and Ontology, which was intended to be the introductory chapter of a book on Heidegger that was never completed,2 Levinas announces that Heidegger's philosophy marks both a new phase and one of the high points of the phenomenological movement.3 This praise is not to be taken lightly, and despite his well-documented turn against Heidegger, even later in life Levinas appreciates his teacher's accomplishments in phenomenology. One of the central Heideggerian claims that Levinas accepts and never abandons, notwithstanding his persistent need to leave ontology behind from 1934 onwards, is that consciousness is not the defining feature of human existence. In the 1935 essay Escape, Levinas writes that the of existence precedes contemplative thought, and in taking this position he essentially agrees with Heidegger: Contemplative thought, or theory, is at bottom the behaviour of him who forever carries the mark [stigmata] of existence: theory is essentially subservient to the existent and it does not start from being, it anticipates it. Knowledge is precisely mat which remains to be done everything is completed.4 displacement of theory has significant philosophical implications for Levinas because it opens up the possibility for philosophy to examine themes and issues that are usually not considered to be philosophical. Levinas uses the terms and to refer to the kinds of issues that this approach to philosophy opens up. In the 1933 article The Understanding of Spirituality in French and German Culture, Levinas says that when Heidegger speaks about spiritual reality, he does not use the word 'consciousness,' but rather 'existence' . . . wanting to emphasize the concrete and dramatic aspects of the spirit.5 On Levinas's reading of Heidegger, human is not grounded in rationality, which is one of the cornerstones of the modern account of subjectivity, but in the very way that the individual exists concretely in the world. By virtue of this turn, philosophy is now able to talk about forms of experience usually reserved for empirical psychology: pain, sexual restlessness, the concern with death, etc. Levinas says that by taking biological life, sexual restlessness, and the fear of death as experiences worthy of philosophical attention, German thinkers such as Heidegger underline the spiritual importance of the elementary data of consciousness which Descartes and Spinoza confined to the less important levels of psychology (FGC 5). …

사회체육학 분야의 현상학적 연구의 동향과 가능성 탐색

Phenomenology that starting based on Edmund Husserl in 20century is a philosophical thought, it started from critical about objectivism based on mathematical natural science and positivism. phenomenology have developed several school through the Phenomenological movement and have used to study method. In a field of Sport and Leisure Studies, phenomenology is a domain to manage by subjective approach for emotion and Katharsis that gained through human movement. phenomenological study is a try to clear a self-cognition, achievement and ethical cognition by originally situation through the experience of physical movement. phenomenology that make relate to physical activity, sports and game is a methodology implement to clear a origin of human movement. Therefor, the purpose of this study was to research possibility of phenomenological study in Sport and Leisure Studies

The meanings of psychopathology

The scope of the present review is to criticize the trivial meanings of 'psychopathology' and re-examine its technical meanings and the role that psychopathology as the discipline that studies abnormal mental phenomena can play in today's clinical practice and research, and in the conceptualization of mental disorders. I will first describe and discuss the way the term 'psychopathology' is mainly used in current psychiatric literature. This meaning, I will argue, is trivial. Then, I will move on to its technical meanings, including three classic sub-areas: descriptive, clinical and structural psychopathology, stemming from the studies of Karl Jaspers, Kurt Schneider and the phenomenological movement in psychiatry. I will address the meanings of the term 'psychopathology' in current literature and contrast it with its meanings in continental 20th century tradition. The relevance of the discipline of psychopathology for psychiatry is three-fold: it is the common language that allows psychiatrists to understand each other; it is the basis for diagnosis and classification; it makes an indispensable contribution to understanding the patients' personal experiences.

Considerations on the kinship of Jung and phenomenology

Considering Jung’s position in the national academic context, the present paper presents an epistemological analysis of the relationship between Jung and Phenomenology. First, the historical development of the concept of Phenomenology was revised, in order to outline the meaning in which Husserl, founder of Phenomenology as a philosophical movement, applies the term. After that, it tries to understand in Jung’s work how he used the term and how he personally related to the phenomenological movement. In conclusion, it suggests that the resemblance between Jung and Husserl’s Phenomenology is established not in terms of philosophical radicals but from a similar methodological attitude.

Pesquisa Qualitativa nos Estudos Organizacionais: Contribuições Fenomenológicas de Alfred Schütz

Modern science is in crisis. Today, we live in a scientific paradigm transition motivated by differences and complexities. In the organizational field, qualitative research emerges as a methodological alternative to the researcher. It aids the contemporary understanding of the actor involved with the management phenomenon, as it reveals his/her impressions and feelings related to personal and professional lived experiences. The interpretative approach of Alfred Schutz's social phenomenology constitutes one of the variants of the phenomenological movement that makes knowledge of essences possible, and constitutes a type of intelligible armor of the organizational being's understanding, which has its structure and specific laws.

The philosophy of Edmund Husserl: a historical development

Edmund Husserl (1859-1938), known as the founder of the phenomenological movement, was one of the most influential philosophers of the twentieth century. A prolific scholar, he explored an enormous landscape of philosophical subjects, including philosophy of mathematics, logic, theory of meaning, theory of consciousness and intentionality, and ontology, in addition to phenomenology.This deeply insightful book traces the development of Husserl's thought from his earliest investigations in philosophy - informed by his work as a mathematician - to his publication of Ideas in 1913. Jitendra Mohanty, an internationally renowned Husserl scholar, presents a masterful study that illuminates Husserl's central concerns and provides a definitive assessment of the first phases of the philosopher's career.

Material Value‐Ethics: Max Scheler and Nicolai Hartmann

AbstractAlthough Max Scheler (1874–1928) and Nicolai Hartmann (1882–1950) were contemporaries and wrote under the influence of the phenomenological movement, the large differences between their initiatives and achievements in philosophy resulted in scholars rarely reading them together. However, they shared one major concept in ethics, that of material value ethics. This ethics is (1) non‐formal, and involves a profound criticism of Kantian ethical formalism, and (2) is founded in a phenomenology of the values themselves, that its, the content, available in intuition, of such values as trust, utility, friendship, or even the Aristotelian virtues. The present article seeks to uncover a latent harmony and consistency in the two men's material value ethics, and considers the possibility of its recovery for contemporary virtue ethics.

Jan Patočka: Critical Consciousness and Non-Eurocentric Philosopher of the Phenomenological Movement

This chapter constitutes a preliminary and humble attempt to answer the following question: How to make sense of the vast number of Patocka’s writings, themselves dispersed in most cases in the apparently modest form of exegetic exercises on works of classical thinkers, ancient (e.g., Plato, Aristotle) or contemporary (Husserl, Heidegger)? The reply we risk to propose is: Patocka’s reflections represent perhaps one of the most fruitful philosophical endeavors within the wider phenomenological movement to confront the crisis of modern civilization which Patocka calls “Over-civilization and its internal conflict”. Recapturing and renewing in a new direction Husserl’s diagnosis of the crisis of European civilization, Patocka was one of the first European philosophers—a philosopher of the Other Europe—to have emphasized with lucidity the necessity of abandoning the hitherto Eurocentric propositions of solution to the crisis—for example Comte’s positivism and its variants, Marxism and bourgeois liberalism—when he explicitly raised the problems of a “Post-European humanity”. In advocating an understanding of the history of European humanity which is different from Husserl as well as Heidegger, Patocka is able to direct his philosophical reflections on history back to the formulation of a more profound phenomenology of the natural world insufficiently thematized in Husserl and absent in Heidegger (at least the Heidegger of Sein und Zeit).

Marx’s theory on the “sensible world” and the phenomenological movement

The epistemological problems that are implicit in Marx’s theory on the “sensible world” indicate that Marx’s philosophy in fact contains within itself the topics of pure philosophy, but Marx did not involve himself in these topics. Through comparing with Husserl’s epistemological critique and Heidegger’s existentialism, we can clearly see that there are theoretical spaces in which we can develop Marx’s philosophy to the realm of pure philosophy, however, we must devote our creative efforts to the exploration of the spaces.

Ricœur lecteur de Patočka

In this essay, Domenico Jervolino summarizes twenty years of Ricoeur's reading of Patocka's work, up to the Neapolitan conference of 1997. Nowhere is Ricoeur closer to PatoCka's a-subjective phenomenology. Both thinkers belong, together with authors like Merleau-Ponty and Levinas, to a third phase of the phenomenological movement, marked by the search for a new approach to the relation between human beings and world, beyond Husserl and Heidegger. In the search for this approach, Patocka strongly underlines the relation between body, temporality and sociality. Central to this new encounter of Patocka and Ricœur is the discovery of an idea of inter-human community based on a a-subjective conception of existence.

Fenomenologia e Hermenêutica das tradições

Summary This paper tries to analyse the historical and present contribution of phenomenology to the hermeneutics of traditions. This attempt is achieved by retracing, in main lines, the history of phenomenological movement, his birth, constitution and evolution. In this proposal, it is showed how, by his both internal and external critics, classic phenomenology is moved to open itself to other contemporary trends of thought, namely hermeneutics and philosophy of language, and, in dialogue with these and with the human sciences, to transform itself in a more fruitful way. This is truth, first of all, in respect of Husserl’s·thought, which evolves from static phenomenology, centered in the analysis of the noetic-noematic intentional correlation from the point of view of a transcendental idealism, to genetic and historical phenomenology, based on the “Ur-Impression” of the living-present, as the founding phenomenon-event of all meaning’s constitution. A decisive point is made by Heidegger in stressing the hermeneutic, discursive and historical character of all ontological understanding. This allows emphasizing the question of the sense formation (Sinnbildung), which precedes and enables all symbolic and signic institution of meaning (Sinnstiftung), therefore providing a guiding line for search on the topic of the historical constitution of language and traditions.

The Phenomenological Movement and Research in the Human Sciences

Phenomenology, as a modern movement in philosophy, has focused discussion upon human subjectivity in new and critically important ways. Because human participants can relate intentionally to objects of the world consciousness manifests relationships to things and others that are other than cause-effect relationships. Consequently, the concepts and practices of the natural sciences are not the best model for the human sciences to follow. Husserl in his philosophy introduced a method for a more adequate approach to the achievements of consciousness and when properly modified the phenomenological method can serve as the basis for the human sciences, including nursing. The use of such a method can make the qualitative analysis of phenomena rigorous and scientific.

Teachers' intuition-in-action: How teachers experience action

Reflection is frequently used and plays an important role in teachers' work, but the concept of reflection is not always clear. In this article the focus is on the (re)introduction of intuition in teaching. We examine and make explicit different ways of using and understanding reflection and intuition, concentrating on the essentials of the two concepts. The concept of intuition is known and used all over the world. In this particular study, it is necessary to limit the historical conceptualization to western philosophy and also to its use in Swedish philosophy and pedagogy in the twentieth century. The aim is to conceptualize teachers' intuition through analysis of qualitative interviews. Data is collected from 13 interviews with professionally active primary and secondary school teachers. The study is carried out within the framework of phenomenology. The principal methodological source of inspiration is Herbert Spiegelberg and the definite frame presented in his work The phenomenological movement (1984, pp. 678-719) With that as base, a number of different items are adopted to describe and analyze the experience of teachers. The result shows that the concept of teachers' intuition-in-action contains an extremely evident dimension in the teachers' work. This dimension is conceptualized in a qualitative area and organized into the themes of the how and what aspects of intuition. The result also indicates that teachers are more inclined to talk about teachers' intuition-in-action than about teachers' reflection-in-action when articulating the practice of teachers. In the discussion we argue for the important content-aspect of teachers' own experience captured in the concept of teachers' intuition-in-action. Using a stricter definition of both intuition and reflection their obvious relation is discussed. Finally we try to highlight the necessary and integrated conection intuition has to teachers' work, how it enrichens and widens the understanding of pedagogical practice and the important impact it should have in teacher education.

Merleau-Pontian Phenomenology as Non-Conventionally Utopian

This essay takes up the claim made recently by Simon Critchley in The Companion to Continental Philosophy that a “feature common to many philosophers in the Continental tradition” is the “utopian demand that things be otherwise.” The general question I pursue has to do with whether or not such a claim includes movements within Continental philosophy that do not self-identify with the utopian (like critical theory). The particular question has to do with whether or not the movement of phenomenology is utopian or does it, because of its other commitments, view the utopian as the antithesis to its orientation, which makes that claim that phenomenology is utopian seem strange. My thesis is that phenomenology can be seen as a utopian tradition but that some account must be given that demonstrates this connection to the utopian. In particular, I argue that Maurice Merleau-Ponty's phenomenology provides an understanding of the utopian, which I call a non-conventional view, that is vastly different from the one assumed by most when they see or hear the word “utopian,” which I label conventional. I show that such a non-conventional understanding can be developed in a way that neither requires us to view the utopian solely as opposed to finitude and contingency, nor a form of thought and action from which we necessarily need to dissociate ourselves. It is this non-conventional view of the utopian that in the end enables us to understand how Continental philosophy in general and phenomenology in particular are important bearers of the utopian demand that things be otherwise.

Phenomenological Ethnography in Sociology and Anthropology

In this issue we present a variety of examples of recent and ongoing ethnographic research in which investigators are working self-consciously in dialogue with one or more traditions within the phenomenological movement in philosophy. Each article makes a contribution to a given substantive field. As a set they pose a range of issues: the variety and distinctiveness of phenomenologically influenced ethnography, the relationship between philosophy and empirical inquiry, the evolution of phenomenological influences in social research, and issues about convergence and segregation in the disciplines of anthropology and sociology. We comment briefly on the last. One historically emergent difference is the contrasting moral postures that author and reader take toward the subjects of study. Anthropological writings characteristically have illuminated native groundings for subjects’ perspectives, enhancing respect for local cultures by uncovering reasons that outsiders had not appreciated. Sociological ethnography began in a similar posture, but for over 40 years now, and especially in phenomenologically influenced works, ethnographies produced out of academic sociology departments have frequently been critical or at least agnostic about claims made by their subjects, and the suspension of belief has ranged from the political to the ontological. The anthropological articles in this issue restore credibility to native graphy

Absurdity and being-in-itself. The third phase of phenomenology: Jean-Paul Sartre and existential psychoanalysis.

Existentialism and phenomenology are closely linked philosophies. Existentialism preceded phenomenology and is not considered a single philosophy but several schools of thought, both theist and atheist in thinking, which grew out of a reaction to traditional philosophy. The development of phenomenology is divided into three separate phases ultimately merging with existentialism. Following Second World War, the phenomenological movement gained momentum in France and encompassed many of the ideas of Edmund Husserl and Martin Heidegger. Gabriel Marcel, Maurice Merlieu-Ponty and, notably, Jean-Paul Sartre established a 'third phase' of phenomenology. This paper explores some of Sartre's ideas related to being and later applications through Medard Boss and R.D. Laing, and offers a short illustrative case vignette that shows the concepts as they might apply to nursing practice. Consideration is finally given to existential psychoanalysis as an applied research methodology

Introduction to phenomenology

Introduction to Phenomenology is an outstanding and comprehensive guide to phenomenology. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida.Written in a clear and engaging style, Introduction to Phenomenology charts the course of the phenomenological movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomonology's most famous thinkers, and introduces and assesses the distinctive use of phenomonology by some of its lesser known exponents, such as Levinas, Arendt and Gadamer. Throughout the book, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored.This is an indispensible introduction for all unfamiliar with this much talked about but little understood school of thought. Technical terms are explained throughout and jargon is avoided. Introduction to Phenomenology will be of interest to all students seeking a reliable introduction to a key movement in European thought.

Introduction to phenomenology

Introduction to Phenomenology is an outstanding and comprehensive guide to phenomenology. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida.Written in a clear and engaging style, Introduction to Phenomenology charts the course of the phenomenological movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomonology's most famous thinkers, and introduces and assesses the distinctive use of phenomonology by some of its lesser known exponents, such as Levinas, Arendt and Gadamer. Throughout the book, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored.This is an indispensible introduction for all unfamiliar with this much talked about but little understood school of thought. Technical terms are explained throughout and jargon is avoided. Introduction to Phenomenology will be of interest to all students seeking a reliable introduction to a key movement in European thought.

PHENOMENOLOGICAL REFLECTION AND TIME IN VIKTOR FRANKL'S EXISTENTIAL PSYCHOTHERAPY

AbstractUtilizing the definition of phenomenology originally presented by Edith Stein, it is possible to understand Viktor Frankl's existential psychotherapy as falling well within the phenomenological movement. In this article, Frankl's approach to treatment, which utilizes an induced phenomenological struggle, is examined in detail around its relationship with time. Clinical material is presented to illustrate the described treatment approach.