The article is based on research conducted at the actual radiology department. It presents a range of descriptions and analyses of concrete operations performed by radiologists during their daily professional routine. After careful ethnographic observations, phenomenological analysis is employed with a view to examining the enactive cognition in the radiologist’s “life-world”. The paper uses both ethnography and phenomenology in order to reveal the essential regularities and sedimentations of everyday radiological processes, and the “everyday background” of certain scientific-cognitive operations. The method (...) of research includes “enactive proofs”— observations and analysis of the externalization of a radiologist’s professional memory through the enaction of medical imaging and imageconsciousness. The findings of this research have much to offer to both philosophy and radiological praxis. While the observations strongly support the development of enactive phenomenology, critique of representationalism, primacy of inference in cognition, and shared intentions, they also provide insight into concrete operations in coping with radiology’s paraphernalia, habituality, the origin of mistakes, multilayered communication, and improving professional praxis. (shrink)

This article investigates the origins of the experiences involved in the diagnostics (detection and normative evaluation) of biological entities in image-based medical praxis. Our specific research aim presupposes a vast discussion regarding the origins of knowledge in general, but is narrowed down to the alternatives of anthropomorphism and biomorphism. Accordingly, in the subsequent chapters we will make an attempt to investigate and illustrate what holds the diagnostic experiential situation together—biological regularities, manifestation via movement, conscious synthesis, causal categories, or something else. (...) We argue that as long as knowledge originates out of practices, a promising way forward is to oscillate between the prominent although controversial ideas of the history of philosophy and observations of concrete human practices, such as, in our chosen example, image-based medical diagnostics of biological pathologies. Although a number of thinkers are involved in the discussion, Aristotle and Husserl are most important here as the representatives of historical paradigms on the matter. The body in this research was not taken solely as the physical entity (Körper) but rather as a transcendental, constitutive structure where diagnostic and biological processes synchronize in teleological movement (Leib). However, philosophical speculations are illustrated by actual radiograms, the interpretation of which brings us back to the aforementioned question of primacy regarding cognition. (shrink)

Using the perspective of phenomenological-enactive embodied cognition, this paper examines the role of the body in constituting specific social interactions via specific media ecologies (war imagery) during the times of (refugee) crisis. Such media ecologies give affordances that can amplify social beliefs and turn subjective judgments into an intersubjective action. We consider the human body in relation to war media as playing an important role in sustaining social experiences and relations. To that end, the article explores the fundamental experience of (...) empathy, combining the theoretical perspectives of phenomenology and enactivism with the examples from war imagery and refugee embodiment. It is shown that the classical phenomenological tradition offers different yet useful conceptualisations of empathy. We also argue that war images and/or messages should be viewed as means/tools for, rather than representations of, the enaction of certain important experiences. Hence, the article connects the analysis of the affection by war imagery with the subsequent social interactions in the context of refugee crisis. (shrink)

This article analyzes the notion of memory in the philosophy of religion. The area of this problematic is defined by Descartes, who, in a thought experiment, postulates an all-powerful, evil demon capable of falsifying human perception. The problem of solipsism raised here also implies doubt about claims based on memory. Descartes’ assumptions are taken up constructively by Alvin Plantinga in his attempt to solve problems in the epistemology of religion by raising the following new question: is belief in God rational, (...) and, if so, is it justified? Peter van Inwagen, for his part, uses memory analysis to construct arguments in support of theodicy. In considering these issues, other key topics within the philosophy of religion, such as the afterlife and the existence of the soul, which are closely related to the analysis of personal identity, inevitably arise. (shrink)

The article is based on research conducted at Le Bonheur Children’s Hospital, Radiology Department (Memphis, Tennessee, USA). It examines embodied cognition embedded in radiological diagnostics relating image perception with normative judgment constitution. The research follows the causal thesis in that it is possible to grasp categories and causality via visual experience (causal impressions) and language (causal verbs), which in turn heavily depends on strategies of the enaction of imaging technology and intersubjective corroboration. In this way, the pre-reflective and intersubjective constitution (...) of categorial fulfillments of diagnostic experiences is disclosed by phenomenological ethnography of radiologists’ praxis showing how professional knowledge is structurally interrelated with certain kinesthetic and kinetic experiences, multilayered image apprehension and enactive metaphors. (shrink)

An ever-evolving phenomenological-enactive perspective can expand our reflection on the entanglement between enactive subjects and their living ecologies. This article applies certain classical phenomenological projects and their enactive extension to public phenomena (objects, spaces, events, etc.). As an instance of the embodied cognition discourse, this research also aims to thematize the enactive, affective, and intersubjective aspects of the relation to the (urban) Lebenswelt. This may help in understanding both the potential of the phenomenological-enactive methodology and the processes of an embodied (...) intersubjective co-constitution of a public ethos. Theoretical ideas presented in the article are illustrated with reflections on some concrete public phenomena. (shrink)

Fenomenologinė pažinimo traktuotė leidžia gerokai išplėsti žmogaus sąmonės struktūrų analizę anapus empirinių metodų, taip pat taikyti šią analizę konkretiems sąmonės procesams, pavyzdžiui, diagnostinio vertinimo struktūrai ir prasminiam kontekstui, suprasti. Taigi empirinė medicina, pirmiausia radiologo santykis su diagnostiniais vaizdais, analizuojama remiantis keliais fenomenologiniais projektais, pirmiausia Kategorinės intuicijos, Vaizdinės sąmonės (Image-Consciousness) bei Kito konstitucijos ribose, postuluojant kategorinę intuiciją, triadinę vaizdinės sąmonės struktūrą bei kinestetinę empatiją (Einfühlung) pamatinėmis struktūrinėmis diagnostinio vertinimo aplinkybėmis. Tai reiškia, kad fenomenologinė prieiga prie medicinos vaizdinimo gali ne tik atidengti (...) naujas epistemologines-ontologines diagnostinio proceso dimensijas, bet ir pateikti rekomendacijų, kaip pagerinti radiologo įgūdžius bei savijautą, arba aptarti „antrojo interpretatoriaus“, arba CAD (Computer-Aided Detection), galimybes. Prie bendresnių šio straipsnio išvadų priskirtina tai, kad fenomenologija ne tik leidžia dekonstruoti modernistinę opoziciją tarp „humanistinės“ ir „empirinės“ medicinos, bet ir panaikina prima facie neįveikiamą prarają tarp fenomenologinėshermeneutinės tradicijos ir praktinio žinojimo pritaikymo empirinių metodų dėka, naujai susiejant technologiją su epistemologija ir ontologija. Straipsnis, žinoma, nepretenduoja išsemti visų analizuojamo sugretinimo tarp medicinos diagnostikos ir filosofijos galimybių. (shrink)

The contributors to this volume, who practice phenomenology in six countries in Europe and North America, all agree that these questions are to be answered with a clear and resounding _No_. The readers of this volume are bound to find out that this common critique of phenomenology is more of a caricature than its accurate description.

The article examines the reception of Western philosophy in Lithuanian philosophy of religion. The purpose is to show how the discourse of philosophy of religion came about in Lithuania. This branch of philosophy has been not only culturally and socially important in Lithuania, it has been significant as well for the formation and maintenance of national identity. By the same token, it also was the most developed and controversial theoretically. The first part of the article lays out the genesis of (...) the autonomous Lithuanian philosophy of religion, though strongly influenced by the transformations in the broader context of European philosophy. For that reason it will be useful to present the ideas of the most prominent Lithuanian thinkers in the field who have successfully adopted and adapted vital trends in Western philosophy into the Lithuanian cultural and intellectual context. The second part of the article is less historical and more problematic as it deals with specific issues concerning faith, God, anthropological problems as reflected in the works of contemporary Lithuanian philosophers of religion. Only after having explored certain affiliations of Lithuanian philosophy of religion with Western thought can we state that, although the latter was the necessary precondition of the former, Lithuanian philosophy of religion does substantiate its sovereign status while correlating in an original way major cultural transformations with the changes in theoretical context, according to the specific concerns of Lithuanian society. In addition, this historical and philosophical examination aims to look at the formation of Lithuanian identity, mentality, values, their roots in the Christian tradition as well as the capacity to respond at critical historical moments. (shrink)

Straipsnyje kritikuojamas 68-ame „Problemø“ numeryje skelbtas J. Èiurlionio teiginys, kad matematiniai Zenono Elëjieèio aporijos sprendimai „remiasi klaidinga implikacine prielaida“. Pirma, logikosdësniai nedraudþia ið klaidingø teiginiø pagrástai iðvesti teisingus teiginius, todël prielaidos klaidingumas neuþtikrina iðvados klaidingumo. Antra, minimos implikacijos antecedento loginæ reikðmæ lemiaempirinis faktas, todël net jei implikacijos konsekventas bûtinai klaidingas, implikacija yra loginiupoþiûriu atsitiktinë. Treèia, implikacijos konsekventas gali bûti interpretuojamas dvejopai. Viena interpretacija padaro já nomologiðkai bûtinai klaidingà, bet nerelevantiðkà Zenono aporijai; kita interpretacija padaro teiginá relevantiðkà, bet nebûtinai klaidingà. Taigi (...) nëra jokio pagrindo manyti, kad implikacinë prielaida, kuria, Èiulionio teigimu, remiasi matematiniai Zenono Elëjieèio aporijos sprendimai, yra klaidinga.Pagrindiniai þodþiai: Achilo ir vëþlio aporija, tapatumo sàlygos, aporijø sprendimai. (shrink)

This paper explores the body-schematic and body-imaginative processes that underlie individuals’ participation in the public sphere via religious media ecologies. Utilising embodied cognition and social critique, the authors outline how subaltern counterpublics make use of the body to enact micro-oppositions to mainstream discourses. The paper also discloses the origins of higher objectivities (identity, sense of togetherness, justice, plausibility, opposition and openness) in embodiment. Discussing counterpublics through the prism of embodied cognition, as found in Latin religious media ecologies, constitutes a valuable (...) alternative to the logocentric understanding of public consent. While the dominant discourse privileges abstract formal cognition, Latino subalterns use bodily, affective and enactive affordances given by religious media ecologies. The latter offer affordances and alternative strategies for enacting social imagination, bridging the personal and the public in physically choreographed joint intentions. Embodied participation suggests a constitutive process of public meaning that makes use of the body as the most fundamental medium of communication. (shrink)