Phenomenological Philosophy Research Articles

A.S. Pushkin in the perception of “Russian Harbin”

The purpose of the work is to give an idea of the criticism and journalism of “Russian Harbin”, dedicated to Pushkin, as well as to determine the place that the poet’s personality and work occupied in the spiritual culture of emigrants. Russian emigrants regularly spoke out on the topic of Pushkin and for decades held a Day of Russian Culture associated exclusively with the name of the classic. A significant result of the study is the discovery of not only professional, but also journalistic and reader criticism, previously unknown. The conclusion that the author comes to is that, as A.P. Grigoriev once said (“Pushkin is our everything”), for the Russian residents of Harbin the “idea of existence” in a foreign land really mattered. Based on methods of description, as well as philosophical phenomenology, the cultural, historical, aesthetic and literary parameters of the works are comprehended. The Russian emigration has a serious tradition of studying the artistic and aesthetic heritage of the first wave of Russian emigration, but the aesthetic thought of the “Russian Harbin” is not convincingly integrated into this tradition. Russian literary scholars and foreign Slavists paid attention mainly to Pushkin studies of Russian emigration to Europe. The eastern line of Pushkin studies is considered as part of the literary heritage of the entire Russian diaspora. Critics of “Russian Harbin” saw in Pushkin an indisputable symbol of cultural Russia; The emigration considered Pushkin's Russia to be a true historical reality. The existing stereotype of the “secondary nature” of literary criticism on the part of eastern immigrants is being overcome. The bibliographic list of works about Pushkin is expanding. The article analyzes articles, including Western emigrants, known only from Harbin periodicals.

АКСИОЛОГИЧЕСКИЕ ОСНОВЫ МЕТОДА Д. И. ЧИЖЕВСКОГО В ЕГО РАБОТАХ О Г. С. СКОВОРОДЕ И Н. В. ГОГОЛЕ

In 1920s, D. Čyževsky developed his methodology under the influence of German phenomenology (E.Husserl) and Russian religious philosophy (S.Frank).The scientist was engaged in the study of Skovoroda’s and Gogol’s works practically all his life. Čyževsky’s book about Skovoroda (“Philosophy of Scovoroda”, 1934) and his works about Gogol still retain scientific value. Submitted article discusses the problem of Čyževsky’s methodology, how Čyževsky analyzes the religious issues of work of art. We explore Čyževsky’s works on Skovoroda and Gogol. In addition, the study shows that Čyževsky’s “history of spirit” was based on the method of “spiritual typology”, which made it possible to study the spiritual history of mankind, following the facts of the history of literature.

TRANSCENDENTALISM, NATURALISM AND ONTOLOGY

The opposition between transcendentalism and naturalism plays a key role in discussions about consciousness at the confluence of phenomenology and analytical philosophy. Associated with it is a whole range of research programs. However, the opposition between transcendentalism and naturalism in these programs is, as a rule, operational and not thematic in nature and presupposes that 1) Transcendentalism and naturalism as traditions are initially alien to each other; 2) The domain of their opposition is ontology. The article attempts to problematize these premises based on one historical circumstance. Turning to the texts of Kant, the founder of transcendental philosophy, I intend to show that transcendentalism, which was first substantiated in them, is a version of naturalistic ontology, that is, a peculiarly interpreted naturalism that identifies nature with its natural scientific model and excludes constituting subjectivity from ontology. It is built not on the naturalization of phenomenology, but on the transcendentalization of natural science. Reinterpreting the experimental method in the spirit of the Copernican turn, Kant substantiates the apodictic nature and lack of alternative to the ontology of nature by turning nature into a correlate of consciousness and strictly limiting the principles of mathematical natural science to the boundaries of the phenomenal world. As a result, the true theme of philosophy—the thing in itself and transcendental subjectivity itself—is taken beyond the boundaries of ontology. The thematization of the naturalistic origins of transcendentalism and the removal of transcendental consciousness beyond the boundaries of ontology, carried out within its framework, thus reveals the problematic nature of these premises. The article also demonstrates that, despite significant differences in the understanding of transcendental philosophy and ontology between Kant and Husserl, the identified motives—the naturalistic nature of the ontological foundation and the meta-ontological character of transcendental subjectivity—remain of fundamental importance for the founder of phenomenology. This allows us to conclude that ontology is not the original domain of confrontation between transcendentalism and naturalism and to substantiate the compatibilist thesis according to which transcendentalism is compatible with ontological naturalism.

"We can all relate": patient experience of an emotion-oriented group intervention after Acquired Brain Injury.

Group interventions are carried out routinely across neuropsychological rehabilitation services, to improve understanding of brain injury and aspects of impairment. Treatment provided in a group modality can bring additional perceived benefits, such as co-operative learning. However, there are very few studies which explore patient perceptions and experiences of such interventions. In the present study we investigated the experience of attending a group-based educational intervention for the consequences of acquired brain injury (ABI), which had a strong focus on emotion and emotion regulation. Using qualitative semi-structured interviews (approximately 20 minutes), the study explores the lived experience of participating in the seven-session programme, the better to identify the perceived efficacy, salience and value of individual elements. Twenty participants with ABI took part in individual interviews, after completion of the group programme (the Brain Injury Solutions and Emotions Programme, BISEP). The study adopted a descriptive phenomenological philosophy, which focuses on lived experience to explore a phenomenon (i.e. the experience of BISEP). As regards methods, the study employed thematic analysis to cluster experiences into themes of meaning. Five themes were identified: (1) 'Long term consequences and psychological needs', which related to the persistent nature of direct consequences of injury and adjustment, and how these result in a need for interventions such as BISEP. (2) 'Positive experiences of participating in the programme', referred to participants' overall experience of the programme and valued elements within it. The remaining themes referred to the programme as (3) a social milieu; (4) a place to learn; and (5) a place to promote positive emotional experiences. Similar to previous studies, many people reported high acceptability and perceived value of the group programme, and its role in facilitating adjustment and understanding of injury. Of particular importance was the opportunity to socialise with people who "can all relate", in line with a growing emphasis on social rehabilitation. The findings especially highlight the relevance of emotion-focused group programmes for ABI, promoting emotion regulation, and practical tools that are delivered optimistically. Further implications for practice and future research include to focus on long term rehabilitation, a social milieu, and strategies to support adjustment.

Kant: on the Way to Understanding the Spiritual Nature of Man

Purpose. The main purpose of the study is to examine Kant’s first experience in creating a methodology for determining the holistic, spiritual nature of man, firstly, in terms of identifying the range of phenomena that should be included in the analysis of the spiritual essence of man, and secondly, this experience may be indicative for identifying dead ends in the research of spirituality of modern philosophers. Theoretical basis. The study is based on the methodology of philosophical anthropology formulated by M. Scheler, which, on the one hand, integrates the achievements of philosophy of life, phenomenology, existentialism and philosophical hermeneutics, and on the other hand, is based on the premise of the initial direct unity of the opposition of mental and physiological processes of human life. The basis for further expansion of the theoretical framework is the experience of spiritual practices of the Ancient East and religious practices of the Christian Middle Ages. Particularly noteworthy is the experience of modern psychotherapeutic practices, which, for all their diversity, have their roots in the depths of primitive beliefs and mysteries of ancient civilisations, and the tips of their branches reaching to the ideas of modern transpersonal psychology. Originality. Firstly, the author uses M. Scheler’s ideas about the spiritual nature of man and the unity of his essential forces: corporeality, senses, feelings, thinking, values of worldview principles and the Absolute to analyse Kant’s anthropological concept. Secondly, Kant’s position on the way of describing human nature reveals contradictions. These contradictions are caused, on the one hand, by the prevailing mechanistic picture of the world, and, on the other hand, by the philosopher’s intuitive assumptions that did not follow from the provisions of his dualistic position (the concepts of mind and soul as used in Kant’s work "Anthropology from a Pragmatic Point of View"). Thirdly, the author identifies those fragments of the said work where Kant assumes the presence of corporeality, but does not clearly formulate its role in building the integral nature of the spiritual man. Conclusions. Immanuel Kant was one of the first to raise the issue of the primary study of human nature in comparison with issues of ontology, epistemology, morality, etc. However, the philosopher failed to create a concept of holistic human nature, the essence of which would be its spiritual core. Kant based his methodology of studying human nature on the dualistic opposition of the essential forces of man. This methodology was conditioned by the dominant mechanistic picture of the world. Kant’s researches in the field of morality, aesthetics, and science were carried out in the cognitive-theoretical plane, so they were unable to reach a true synthesis of the essential forces of man by their methodology. Such a synthesis is possible on the basis of spiritual practice. The results of the study of the experience of the achievements and mistakes of the outstanding philosopher in the study of human nature open up the possibility of further refinement and development of philosophical and anthropological methodology in understanding the spiritual nature of man as a whole through comprehension of the mechanism of spiritual practice and, on this basis, understanding of the phenomenon of spirituality in all historical forms of its manifestation.

Pragmatics of the Language of Law

Introduction. The starting point of the reasoning that makes up the content of this article is the proposition that law is, first of all, a text. The nature and structure of the legal text, as well as the possession of a specific set of words, determined its ability to influence in a special way the consciousness, psyche and behavior of a person. Here we are talking about the connection between the language of law and the phenomenon of NLP, i. e. neuro-linguistic programming. Theoretical Basis. Methods. This article used general scientific methods: analysis, synthesis, systematization. In addition, the author turned to linguistic research methods. The judgments and conclusions formulated in the article were based on the achievements of phenomenology, psychology and analytical philosophy. Results. The language of law belongs to the category of artificial languages. It is a means for positing what should be as a result of the will and consciousness of subjects participating in the formation and establishment of prohibitions and permissions in objective reality. The structure of the language of law and its composition are characterized by such features that allowed the author of the article to substantiate its relationship with the phenomenon of neuro-linguistic programming. Discussion and Conclusion. Based on the results of a study of the relationship between the language of law and the phenomenon of neuro-linguistic programming, it was concluded that the language of law, in comparison with other natural and artificial languages, is primarily characterized by such a property as pragmatics, i. e., a targeted, programmed influence on the psyche and human behavior in order to form a world of law that is most adequate to the value system of society and the individual.

“WE MAKE RELIGION”: WHY IS RELIGIOUS EXPERIENCE SO IMPORTANT TODAY? Viktoriia Yakusha interview with Jason Alvis

The phenomenon of religious experience is of interest to modern researchers in the field of phenomenology and analytical philosophy abroad, but remains unpopular in Ukraine. The interview talks about why philosophy does not stop trying to explore such experiences, and raises the question of the relevance of religion in the age of secularization. Jason Alvis clarifies some points of his project «phenomenology of inconspicuousness» and shares an unpopular view on the work of Martin Heidegger in general and on his concept «eine phenomenologie des Unscheinbaren» in particular. The researcher draws attention to the difference in the reading and interpretation of Heidegger's philosophy in the USA and Europe. J. Alvis responds with his own concept to the challenge of the «spectacle era», which seeks to perceive God as another performance with special effects in the form of a miracle. But the most important thing is that the phenomenologist finally suggests moving away from obsessive dialectics, because God cannot be explained using the categories of «visible» or «invisible». So inconspicuousness does not mean that God cannot be seen. Just the opposite - it can and should be seen in completely everyday moments. Such a vision gives an active role to the subject of religious experience. The philosopher explains why the thesis that religion is irrelevant and unimportant today does not stand up to criticism and points out that in fact there is rather a turn towards religion. The good thesis «We make religion» reflects not only the modern view and possibilities of science in researching this issue. This is a call to fill religion with a new meaning, to finally notice in it a personality whose role could previously be leveled by tradition. In this conversation, you can find the destruction of clich s related to religiosity as such. The text also contains references to modern trends not only in the study of religious experience, but also in the social reinterpretation of the content of this experience through the prism of faith.

The Phenomenal Atlases of Contemporary Physics: Knowing the Imperceptible

Abstract Physicists study the physical world on spatial, temporal, and complexity scales inaccessible through ordinary human perception. How, then, does a person ground their understanding of physics at these scales in the sensory impressions and emotional states made possible by their body? The author describes a framework that approaches this question by integrating artistic and intellectual methods and is informed by the history of science, theories of embodied cognition, and Maurice Merleau-Ponty’s philosophy of phenomenology. The framework’s goal is to understand the subjective, internal representations of physics concepts used by practicing physicists and to explore their impact on collective research efforts.

The aesthetic approach to the cohabitation of meaning between cinematic depth of field and theatrical presentation

This research is concerned with studying the meanings inherent in theatrical performance in the light of the analytical mechanisms adopted by phenomenological philosophy, which examines how artistic works are performed, in an attempt to reach their first facts, by directing perception to the beginning of things، And then to associate with it a direct experience according to the thoughts manifested in the feeling. Thus, consciousness carries out the experience of meaning in theatrical performance, through a long series of cognitive practices, which can be intellectually and aesthetically compared to the (montage) practices that abound in the creative consciousness in the style of cinematic depth of field. The first chapter defines the problem of research (systematically) with the following question: What are the aesthetic approaches to the coexistence of meaning between the depth of the cinematic field and the structure of theatrical presentation. While the second chapter is determined (theoretically) by the following: the first research (the strategy of cohabitation of meaning in the depth of the cinematic field), the second research (the strategy of cohabitation of meaning in theatrical presentation) ، The third Topic (aesthetics of depth of field in theatrical performance). The third chapter is determined (procedurally) by the theatrical show (Shajar Murr), written and directed by (Abdul Majid Al-Hawas), for the year (2015). In addition to the fourth chapter, which includes the results and conclusions of the research. Finally, a list of sources, references and a summary of the research in English.

Degenerative Teenager, Family and Puberty: The Phenomenological Body in The River

The focus on the living conditions of adolesecents has always been an important in Taiwanese cinema. This paper combines philosophical phenomenology represented by Merleau-Pontys body theory with the film phenomenology and unites the presentation of the cinematic body with the audiences corporeal preception to achieve a phenomenological oneness of subject and object. This paper hopes to use The River as a case study to explore tsais concern for marginalized groups and how it evokes emotional resonance in the audience; simultaneously, by examining body narrative and body images, it discusses the audiences visual experience and aesthetic recpetion on a physical and perceptual level, rather than only on a mental one, thus further stinulating academic thinking on the intersubjectivity of film and the body. Specifically, there will be three chapters for analysis: body narrative, situated bodies and role of film technology itself in facilitating the viewers visual experience.

Continuing Bonds in the Existential, Phenomenological, and Cultural Study of Grief: Prolegomena.

The essay makes the case that continuing bonds is a useful perspective for bereavement studies based in existential, phenomenological, and cultural philosophy. First, the idea of continuing bonds has explanatory power for many phenomena in individual and family grief and in the multiple interactions between individual/family grief and larger social/cultural dynamics. Second, in the study of continuing bonds we find concepts that are akin to those in phenomenology and existentialism. Using some of my own scholarship and the scholarship of many others, the essay is structured by themes Edith Marie Steffen and I found in our 2018 anthology on developments in the continuing bonds model in the two decades after it was introduced: Continuing bonds (1) are inter-subjective, (2) are central in constructing meaning, (3) raise questions about the ontological status of our interactions with the dead, and (4) are best understood within their cultural setting.

Obstetric violence as epistemic injustice: childbirth trouble.

This article theoretically frames the issue of obstetric violence as epistemic injustice, drawing heavily from feminist phenomenological philosophy, within the general framework of narrative bioethics and the fight for sexual-reproductive rights. The first section deals with the concept of obstetric violence, emphasizing Latin America's pioneering role in its coinage and recognition, as well as its empirical-hermeneutical applications. In the second section, consideration is given to how the concept of obstetric violence has been analyzed through the lens of epistemic injustice (in its two versions: testimonial and hermeneutic), which has signified major progress in its systemic understanding and its biopolitical nature. The article's conclusions highlight the full empirical-theoretical relevance of the term, as a thick philosophical concept, despite existing tensions between the biosanitary (especially medical) sector and citizen demands.

관광학 연구를 위한 현상학적 접근들

Phenomenology is employed extensively, giving rise to a multitude of divergent interpretations. Phenomenology serves as the foundational perspective underpinning all qualitative approaches, a kind of philosophy, and a specific research method. This study aims to present phenomenology in an accessible manner to tourism researchers, and in turn, to enhance its appeal for research concerning tourism experiences. The article initiates by situating phenomenology within the broader context of qualitative research paradigms. Afterwards, two widely known streams of philosophical phenomenology, Husserlian and Heideggerian, were introduced, followed by an exploration of two research methodologies by Giorgi and van Manen who applied philosophical phenomenology for data collection and analysis within the realm of social sciences. The versatility of phenomenology becomes evident through its diverse applications. Finally, to exemplify the achievement of coherence across the main parts of a research paper, we delved into two recent tourism studies that each employed either Giorgi's or van Manen's methodological approach. In the first study, phenomenology mainly served as a analytical tool, while in the second, it constituted the fundamental framework shaping the researcher's perspective. Improving cohesion in research papers empowers researchers to engage in profound qualitative inquiries. The discourse also emphasizes how doing a phenomenological research in practice could significantly contribute to the scholarly advancement in the field of tourism.

관광경험 연구의 ‘신체성’ 탐구를 위한 현상학의 가능성

This paper aims to review the contributions and issues of phenomenological research that have so far emerged in tourism research and to explore what opportunities and potentials phenomenology as a philosophical and theoretical framework could provide to tourism experience research. Particularly when describing the travel experience projected and constructed through the embodiment of people with disabilities, the body-centered philosophy illustrated in Merleau-Ponty's <Phénomenologie de la Perception> is an epistemological paradigm with a more subjective perspective. Findings revealed that, as opposed to studies that formed discourse and were devoted to European phenomenological philosophy or epistemology, the majority of phenomenological studies in tourism literature use phenomenological methods that newly appeared in combination with American pragmatism. In order to develop the theory and discourse of the tourism experience and ensure proper application of the methodology, it is necessary to understand the philosophical and theoretical underpinnings of phenomenology. The phenomenology and theory of Merleau-Ponty could be a useful substitute for describing and approaching the body and subjectivity of people with disabilities who view life and travel from a different angle. Despite the limitations of the alternatives discussed in this study, it is anticipated that a wide range of in-depth discourses and issues will emerge as a theoretical framework for investigating the significance of the physicality of women with disabilities in the travel experience and how it will be reflected in the ensuing research.

Two Versions of Meaning Failure: A Contributing Essay to the Explanation of the Split Between Analytical and Phenomenological Continental philosophy

Two Versions of Meaning Failure: A Contributing Essay to the Explanation of the Split Between Analytical and Phenomenological Continental philosophy

Inkblots and the Life-World – Toward a Rorschach Phenomenology

Abstract: This article summarizes the historical influences on Hermann Rorschach’s Psychodiagnostics in light of new findings and the retranslation of his monograph by Keddy and colleagues ( Rorschach, 2021 ). This exposition situates his work in the historical context of Swiss culture and psychiatry at the time of his training and research, identifies theoretical influences on his thought given findings from recent scholarship, and describes collegial relationships that impacted his experiment. The potential influence of philosophical phenomenology on Hermann Rorschach’s work, had he not passed away prematurely, is postulated given his relationship with Ludwig Binswanger, the nature of his personality, and theoretical interests, particularly kinesthetic perception. A summary of phenomenological theory regarding Rorschach’s project is provided as well as potential future theoretical and methodological frameworks in light of this connection. Specific suggestions for Rorschach psychology, given solutions from historical and phenomenological explorations, are provided.

Entering the grey zone of aging between health and disease: a critical phenomenological account

AbstractPhenomenological analyses of ageing and old age have examined themes such as alterity, finitude, and time, not seldom from the perspective of “healthy” aging. Phenomenologists have also offered detailed analyses of lived experiences of illness including lived experiences of dementia. This article offers a phenomenological account of what we label as entering the grey zone of aging between “healthy” aging and aging with a disease. This account is developed through a qualitative phenomenological philosophy analysis of elderly persons’ lived experiences of being tested for dementia through primary care in Sweden, i.e., within a cultural context where dementia commonly is understood as a frightening a loss of self even though this understanding also is questioned. To enter this grey zone of aging, we argue, does not dissolve dynamic self-becoming but can involve an experience of oneself as being old. Further, in the grey zone, the self experiences itself as neither fully healthy nor as having a disease, and as needing to negotiate and live this ambiguity. To enter this grey zone is to enter an affectively charged, sociocultural and medicalized zone, and while the self can still act in different ways within it, staying in the grey zone can result in a re-orientation in the self’s mode of being, in ways that are thoroughly beyond its control. To stay in the grey zone can have detrimental effects on the self, even though the self does not have a disease: the self can become “stuck” in a reflective mode of attending to embodiment, aging, health, and disease.

From Uncomfortable Squirm to Self-Discovery: A Phenomenological Analysis of the Bracketing Experience

Bracketing (also called epoche) is fundamental in phenomenological philosophy and is a widely recognized practice in phenomenological and other qualitative research methodologies. Bracketing definitions, types, and procedures still generate debate among contemporary phenomenological methodologists and other qualitative researchers. The purpose of this paper is to contribute to the dialogue about the topic of bracketing with empirical research on one of its forms. In this study, we analyzed self-reflection reports of doctoral students who had engaged in a bracketing interview and subsequent group analysis. Our results show that the bracketing process can be an educational and revelatory experience for the novice researcher including heightening awareness of their presuppositions and other commonly discussed benefits in the literature. An unanticipated finding includes the powerful effect of bracketing as a springboard to developing a researcher identity. Being understood and validated by the research group was a unique experience for participants that helped to dispel student feelings of being an impostor and/or inadequately prepared to conduct doctoral research. Implications for improving the bracketing process for novice researchers include clear communication prior to bracketing and explicit instruction on research journaling.

The Empirical Phenomenological Method: Theoretical Foundation and Research Applications

Phenomenological philosophy was developed by Husserl for the eidetic sciences, which are interested in the general essences or persistent characteristics of things. By contrast, the empirical sciences are sciences of facts, interested in the concrete, singular, contextual and accidental qualities of phenomena. We do not encounter general, pure essences in concrete reality; instead, we meet phenomena, which present themselves as the particular actualisations of the essences. For this reason, it is legitimate to distinguish between the eidetic essence, which is constituted by a set of essential predicates that necessarily belong to the thing, and the essence of the concrete, which is constituted by a set of predicates that characterises that unique and singular thing in the space and time in which it manifests itself. Starting from these considerations, this article presents an original interpretation of Husserl’s phenomenological method to develop an empirical phenomenological theory. The ‘empirical phenomenological method’ (EPM) grounded in this theory will first be described, and two examples of its application, in healthcare and educational research, will then be presented.

Existential psychological therapies: An overview of empirical research

BackgroundExistential therapies are a range of psychotherapies inspired by existential and phenomenological philosophers. Although relatively little empirical research was conducted on their therapeutic model and outcomes in the early days, a substantial body of research has evolved. AimThis article aims to give an overview of the empirical literature on existential therapies. This article will be divided into four parts: empirical research on existential practices, key concepts, critical therapeutic competences, and outcomes of existential therapies. MethodThis article will review findings from previous systematic literature reviews and meta-analyses. FindingsThe etiological model in many existential therapies seems to focus on how individuals may limit the totality of their subjective experiences. Ignoring or denying a part of the totality of their experiences limits their opportunities to live a meaningful, fulfilling and mentally healthy life and cope in beneficial ways with life's inevitable limitations and challenges. Their clinical concerns may include existential moods, detailed questions, or crises about life, meaning, identity or spirituality. Existential therapists may help via several evidence-based competencies: phenomenological and experiential skills, relational skills, explicating existential themes and processes, school-specific and meta-competences. Meta-analyses show that some existential therapies (particularly meaning-centred therapies) have large positive effects on psychological and physical well-being and overall quality-of-life. DiscussionA large body of empirical literature supports the key therapeutic existential concepts, competences, and outcomes. The discussion compares this literature with other therapies, showing that existential therapies have similarly strong empirical support. These findings indicate that existential therapies are bona fide therapies that may be considered for funding by health insurance and health services. Therapists and training institutes should focus on these evidence-based existential components.