Los análisis husserlianos estáticos y genéticos de ciertos temas son primero tomados como hilos conductores para una aproximación generativa del concepto husserliano de ciencia. La justificación de la comprensión de las tres aproximaciones como esencialmente entrelazadas y correlativas, se inspira en las expresiones de la Crisis de Husserl—“nos hallamos en una suerte de círculo, y no hay otra elección que la de avanzar y retroceder en zigzag.” La aproximación estática a la reducción fenomenológica hacia las estructuras, funciones y modo de (...) la vida subjetiva es regresiva (deconstructiva); mientras que las aproximaciones genética y generativa reconstruyen las vías progresivas de las constituciones de sentido y validez, individuales y colectivas (i.e., históricas). Finalmente, se aborda el papel de las emociones en la constitución de los “valores epistémicos”—y los “sesgos cognitivos”—debido al entrelazamiento de las esferas cognitivas, emotivas y volitivas de la vida consciente y sus estratos y funciones preconscientes. (shrink)

Husserl envisages transcendental phenomenology as a radically founding science that lays bare the higher-order experiences whereby logic and a theory of science become constituted. On the other hand, according to a usual presentation of Hegel’s philosophy, phenomenology is “logic’s precondition,” and science presents itself as its “result.” This alleged precedence of Hegel’s phenomenology (with its experiential and historical horizons) regarding logic may be a motif behind the current affinities recently traced between Hegelian and Husserlian notions of phenomenology that highlight their (...) views on experience, history, and the lifeworld. This paper offers instead a reconsideration of aspects of their philosophies mostly challenged or dismissed since the rise of positivism: a reappraisal of their views on the relationship between phenomenology, logic, and philosophy as an “absolute” system of sciences. The argument is made that the irreconcilable difference between their projects ultimately stands on the radical contrast between Hegel’s speculative-conceptual method and system of sciences and Husserl’s foundational science and method as experiential-phenomenological all the way through. Despite this methodological abyss, this paper vindicates their affinities in their refusal to segregate science from life, and their attempts to overcome modernity’s inherited fragmentation of culture by providing an all-unifying approach to philosophy. (shrink)

This chapter offered in hommage to Jacques Taminiaux’s long and fruitful career reflecting on ontological, political, and aesthetic issues, starts following the lead of his reading of Heidegger’s interpretation of these issues, as following the same “Platonic filiation” as in most of German Idealism’s representatives. Namely, Heidegger seems to interpret praxis beyond all relation to interaction and interlocution, but also that his revaluation of the role of art in politics is because he confers the utmost importance upon poiêsis as an (...) “internal potency in the human understanding of Being, of the Lichtblick,” namely, as a “high-ranked theôria.” It primarily addresses the question of how theôria-Sophia, praxis-phronêsis, poiêsis-technê in their relatedness and oppositions, are connected with the “ethical” (practical) dimension of transcendental reduction, following some hints from Taminiaux’s (2004) reflections on Heidegger’s “metamorphosis” of Husserl’s phenomenological reduction (both eidetic and transcendental), as having proved that “reduction was at the core of Husserl’s theoretical project.” However, Taminiaux thinks that “it is not an exaggeration to claim that the contrast” he has just sketched “entails as many difficulties as those implicit in Husserl’s concept of reduction” (Taminiaux 2004, 44). Thus, the primal motivation for this text’s proposal stems from its interest in finding out whether this appealing and well-argued reading of the Greek and Platonic connivance between theôria-poiêsis in contrast to the fragility and contingency of human practical judgments and the human intrigue of our worldly abode—a reading retrieved by modern and contemporary German philosophers, including Heidegger—is in seamless accordance with the canonical contemporary interpretation of Husserl’s transcendental phenomenology and reduction. Or whether an alternative reading could be risked. What has characterized the success of Taminiaux’s original and piercingly acute reading of the history of philosophy is his close and severe scrutiny of texts transmitted by the tradition in dialogue with our experience of the “matters themselves.” Hence, in the wake of this essential and everlasting teaching, this text risks an alternative reading of the phenomenological reduction, specifically of its transcendental version, as an eminently practical—namely, ethical—achievement (Leistung), driven by a practical virtue, responsibility. (shrink)

Este trabajo intenta iluminar desde un punto de vista fenomenológico las crisis ecológicas que han afectado a nuestro planeta y al mundo circundante de la vida en el siglo veintiuno, y en particular, la devastadora pandemia global que se desató el año 2020. Primero abordo ciertos aspectos histórico-críticos que preceden a la pandemia del 2020, y que se relacionan a la visión mecanicista moderna en las ciencias y la cultura. Luego, situada en la actitud natural, parto de esta ecocrisis actual (...) como un “hilo conductor” para la interrogación retrospectiva que conduce a las raíces experienciales de todo sentido y validez objetiva, asumiendo la perspectiva de la primera persona y contratastándola con aspectos de una nueva y unificada visión sistémica de la vida. A continuación, destacando la paradoja del sujeto-en-el-mundo y el sujeto-para-el-mundo, examino la estructura del mundo de la vida como un camino o vía hacia el campo de la experiencia trascendental—aquel de la correlación entre la vida humana (encarnada, intersubjetiva e histórico-temoral) y el mundo, es decir, la estructura noético-noemática, con el objeto de mostrar cómo no es reductible a una auto-afección pasiva, sino que es la fuente originaria de una virtud espiritual y capacidad transformativa: la de la responsabilidad. (shrink)

In the context of the fairly recent Truth and Reconciliation Commissions (TRC), I examine phenomenologically the nature of truth as the essential condition for overcoming social and political conflicts, and as an instrument for enforcing so-called “transitional justice” periods and promoting reconciliation. I also briefly approach the limits of this truth’s possibility of being recognized, if its evaluative and practical dimensions and its appeal to an “intelligence of emotions” do not prevail over its merely theoretical claims. Though not expounding Schutz’s (...) and Husserl’s contributions, and meditating on phenomena they did not deal with, I carry out this reflection inspired by their work and methodological approach. The case study used as an intuitive illustration is the recent Peruvian Truth and Reconciliation Commission. (shrink)

The intentionality is a key concept in Husserl’s phenomenology, by means of which comes out to the light the proverbial tension between the modern tradition and the ‘thing self’. Conscious of the risk of reexaminating a topic that it has already been object of innumerables interpretations, the au..

La siguiente reflexión interroga en qué sentido puede todavía hacerse valer hoy la distinción entre ciencias naturales y ciencias de la cultura reconsiderando dicha distinción en el marco de la fenomenología husserliana. Se indaga si ella refleja un “hiato en la cultura” irreversible e infranqueable —heredado del dualismo cartesiano, la crítica kantiana, el positivismo naturalista y la reivindicación neokantiana de las ciencias del espíritu— o si más bien no puede concebirse un suelo común como fuente última de su sentido y (...) validez. Se constata que sólo podrá descubrirse dicho suelo común trascendiendo toda toma de posición ontológica, e interrogando las fuentes trascendentales de la experiencia humana. Dicha interrogación revelará, a su vez, consecuencias inesperadas respecto del carácter finito y limitado de toda empresa humana.The following contribution reflects upon the sense that the distinction between natural and cultural sciences may still have nowadays, reconsidering it within the framework of Husserl’s phenomenology. It questions whether it reflects an irreversible and insurmountable “hiatus in culture” —inherited from Cartesian dualism, Kantian critique, Comte’s naturalism and the neo-Kantian vindication of the cultural sciences— or whether a common soil as their ultimate source of sense and validity may not be conceived instead. It purports that, the said common ground, may only be discovered by transcending every ontological statement, and by questioning the transcendental sources of human experience. This interrogation itself reveals unexpected consequences regarding the finite and limited character of every human endeavour. (shrink)

Reseña de Cristóbal Balbontín. Levinas o la posibilidad de un republicanismo libertario. Berlin: Peter Lang, 2021, 208pp.

En esta contribución propongo una aproximación fenomenológica a la naturaleza de la verdad en el contexto de las recientes Comisiones de la Verdad y la Reconciliación, como la conditio sine qua non de la transición entre situaciones de conflicto social y político y de reconciliación, y por ende como un presupuesto esencial e instrumento concomitante para la aplicación de los denominados períodos de "justicia transicional" recomendados por estas comisiones. También me aproximo brevemente a los límites de la posibilidad que esta (...) verdad sea reconocida si sus dimensiones valorativas y prácticas, así como su llamado a una "inteligencia de las emociones" no prevalece sobre sus demandas meramente teóricas.In this paper I propose a phenomenological approach to the nature of truth inthe context of the recent Truth and Reconciliation Commissions, as the conditio sine qua non for the transition between situations of social and political conflict to those of reconciliation, and thus both as an essential presupposition and concomitant instrument for the enforcement of the so-called "transitional justice" periods that these commissions recommend. I also briefly approach the limits of this truth's possibility of being recognized, if its evaluative and practical dimensions and their appeal to an "intelligence of emotions" do not prevail over its merely theoretical claims. (shrink)

El papel de filosofía y humanidades en forjar un “ideal de humanidad” se refiere no sólo a las difíciles relaciones que éstas tradicionalmente han tenido con los poderes mundanos, sino, sobre todo, a su papel protagónico como guías de un ideal de humanidad y valores espirituales en tiempos de crisis. Kant defendió el papel de los ideales racionales de la “facultad de filosofía” a fines del s. XVIII, ante la teología, el derecho y la medicina. La reflexión de Fichte cuando (...) la nación alemana luchaba por su existencia luego de su derrota por los ejércitos napoleónicos a inicios del s. XIX, da un impulso decisivo a los valores del idealismo alemán. Un siglo después, ante la misma nación alemana, nuevamente derrotada en la primera guerra mundial y sin hallar respuestas a su aflicción en las ciencias exactas ni en su cultura determinada por la técnica, Husserl ve en “el ideal de Humanidad de Fichte” la respuesta a aquello que puede darle su ultima satisfacción: la producción teleológica de un mundo humano, en el que pueda realizarse un orden mundial moral, único fin, fundamento y valor absoluto de la humanidad. Hoy nos hallamos en otro momento de peligro: no sólo el del positivismo naturalista desplazando desde el s. XIX a la formación humanística. El mayor de los peligros es ahora la alianza de ese naturalismo con el mundo globalizado del presente, bajo el imperio de la estan-darización burocrática y corporativa al servicio de la producción desenfrenada de dinero.The role of philosophy and the human sciences in forging an “ideal of humanity” concerns not only the tensions that they traditionally have had with worldly powers. It mostly deals with their primal role as guides of an ideal of humanity and spiritual values in times of crisis. Kant defended the central role of the “Faculty of Philosophy”’s rational ideals by the end of the 18th century, as opposed to Theology, Jurisprudence and Medicine. Fichte’s reflection when the German nation was fighting for its survival after its defeat by the Napoleonic armies at the beginning of the 19th century, gives a decisive impulse to the values brandished by German Idealism. A century later, facing the same German nation newly defeated at World War I, and without any answers to its affliction either in exact sciences nor in its culture determined by technology, Husserl finds in “Fichte’s Ideal of Humanity“ the answer to that which can give it its lasting satisfaction: the teleological production of a human world, in which a world moral order may arise, as humanity’s sole goal, foundation, and absolute value. Today we find ourselves in another moment of danger: not only that of a naturalistic positivism displacing a humanistic education. The greatest of all dangers is currently the alliance of this naturalism with the Golden calf installed in the globalized world of today, under the empire of the bureaucratic and corporative standardization at the service of the frenzied production of money. (shrink)

Frecuentemente se ha señalado a la fenomenología de Husserl como una "filosofía de la fundación última y radical auto-responsabilidad." Aquí, sin embargo, examinaremos qué sentido puede tener hablar de "fundación última" y "auto-responsabilidad radical" en filosofía. La "idea de la filosofía" que propone Husserl como una "ciencia universal y rigurosa" de "fundación última" ha sido malinterpretada por sus críticos contemporáneos, que no han prestado atención a su aclaración que esta idea "ha de ser realizada sólo mediante valideces relativas y temporales (...) en un proceso histórico infinito", ni tampoco al hecho que él ya ha replanteado la noción moderna de razón. Que la filosofía ha de proveer una fundación última a toda efectuación de la razón, así como su propia justificación sólo significa que es últimamente responsable de todo sentido y validez en general, así como de sí misma. Empero, el ego consciente activo, con sus efectuaciones racionales –cognitivas, volitivas y emotivas– como el "fundamento absoluto de todas mis validaciones", es precedido por un estrato más profundo, pre-consciente, irracional y pasivo de tendencias emotivas y desiderativas, impulsos e instintos hacia la conciencia y la racionalidad. Así, todo "evidenciar" y Geltungsfundierung se ve finalmente absorbido en una Genesisfundierung. En última instancia, ninguna "evidencia" racional puede ser "adecuada", sino que es esencialmente abierta e inadecuada. La tan criticada "conciencia absoluta" de Husserl está en efecto enraizada en un "absoluto más definitivo y verdadero", a saber, la identidad y diferencia del presente viviente estático-fluyente que pertenece a un ser finito, temporal, perspectivista, encarnado e intersubjetivo. La defensa de la razón y del "discurso fundacional" es para Husserl una cuestión de la "supervivencia de la humanidad" y su preservación de la barbarie. Pero no es una "adquisición permanente" sino la responsabilidad de una "tarea infinita". Así, la filosofía es una "ciencia todo-abarcadora fundada en un fundamento absoluto [...] aunque por cierto bajo la forma de un programa sin fin".Husserl’s phenomenology has been frequently referred to as a “philosophy of ultimate foundation and radical self-responsibility.” Yet here we will examine philosophy’s notion of “ultimate foundation” as “radical self-responsibility.” The “idea of philosophy” that Husserl proposes as a “universal and rigorous science” of “ultimate foundation” has been grossly misinterpreted by his contemporary critics, who have not paid heed to his clarifica-tion that this idea is “to be realized only by way of relative and temporary validities and in an infinite historical process,” nor to the fact that he has already recasted the traditional Modern notion of reason. That philosophy is called upon to provide an ultimate foundation to every accomplishment of reason, as well as its own justification, means that it is ultimately responsible for every sense and validity in general, and for itself. However, the active conscious ego, with its rational –cognitive, volitional and emotional– accomplishments, as the “absolute foundation of all my validations,” is preceded by a deeper, pre-conscious, irrational, and passive stratum of emotional and desiderative tendencies, impulses, instincts and strivings towards consciousness and rationality. Thus every “evidencing” and Geltungsfundierung is finally absorbed within Genesisfundierung. Ultimately no rational “evidence” can ever be “adequate,” but is essentially openended, and inadequate. Husserl’s much criticized “absolute consciousness” is in fact an “absolute” rooted in a “more definite and true absolute,” namely, the identity and difference of the static-fluent living present belonging to a finite, temporal, perspectivist, incarnate and intersubjective being. The defense of reason and of “foundational discourse” is for Husserl a question of “humanity’s survival” and its preservation from barbarity. Yet it is not a “permanent acquisition” but the responsibility of an “infinite task.” Thus philosophy is an “all-embracing science grounded on an absolute foundation [...] though of course in the form of an endless program.". (shrink)

Les livres qui proposent, en littérature, des lectures phénoménologiques et, en phénoménologie, des lectures littéraires, comme ceux qui, plus généralement en philosophie, engagent des phénoménologies de la littérature ou de l'œuvre littéraire sont aussi nombreux que ceux qui interrogent la phénoménologie et la littérature, ou la littérature et la phénoménologie. Ce volume, unique en son genre, a pris une option très spécifique, qui est une sorte de perspectivisme : interroger la position d'entre-deux du phénoménologue et, à travers lui en sa (...) fonction de 'décrivant', la posture de la phénoménologie entre - voire à l'intersection de - la philosophie et la littérature. À cette dimension concernant la matière et la méthode de la démarche, il s'en ajoute toutefois une autre : ce livre est le fruit d'une collaboration internationale, entre des phénoménologues belges, français et péruviens qui tous ont œuvré pour que la phénoménologie use de ses lettres de noblesse dans le champ des littératures. Et ils le font dans le cadre d'une démarche interdisciplinaire car ils sollicitent les apports des neurosciences, de l'herméneutique, des arts tels la peinture, le cinéma ou encore la poésie, mais aussi les enjeux de réflexion éthique. Avec ce volume, riche par sa diversité et par sa portée interculturelle, ce sont en trois universités qui portent un projet rigoureusement collaboratif : l'UC Louvain de Louvain-la-Neuve, en Belgique, l'Universidad del Pacífico et la Pontificia Universidad Católica del Perú de Lima, au Pérou. Par conséquent, il est aussi évident que ces rapports entre phénoménologie et littérature se disent linguistiquement au carrefour des cultures francophone, hispanophone et aussi anglophone."--Page 4 of cover. (shrink)

Dieses Buch bietet die erste systematische Diskussion von Husserls Cartesianischen Meditationen. Beginnend mit einem Kommentar zum Text der fünf Meditationen werden in den hier veröffentlichten Aufsätzen einige der wichtigsten Begriffe der Husserlschen Philosophie untersucht und geklärt: Intentionalität, Synthese, Evidenz, Intersubjektivität. Darüber hinaus bietet das Buch die erste Diskussion von Husserls später Version der Transzendentalphilosophie und ihrer Relevanz für zeitgenössische Debatten in der kontinentalen und analytischen Philosophie. Mit Beiträgen von Andreea Smaranda Aldea | Lilian Alweiss | Stefano Bancalari | Jakub Čapek (...) | Emanuela Carta | Daniele De Santis | Aurélien Djian | Saulius Geniusas | Sara Heinämaa | Leonard Ip | Hynek Janoušek | Federico Lijoi | Claudio Majolino | Danilo Manca | Sergio Pérez-Gatica | Witold Plotka | Alice Pugliese | Ignacio Quepons | Rosemary Rizo-Patrón de Lerner | Agustín Serrano de Haro | Wojciech Starzyński. (shrink)

CONTENTS: Walter Hopp: How to Think about Nonconceptual Content Jeff Yoshimi: Husserl on Psycho-Physical Laws Mark van Atten: Construction and Constitution in Mathematics Ronald Bruzina: Husserl's "Naturalism" and Genetic Phenomenology Andrea Staiti: Different Worlds and Tendency to Concordance: On Husserl's Phenomenology of Culture Rosemary R. P. Lerner : The Cartesian Meditations' Foundational Discourse: An Obsolete Project? Sebastian Luft: Lerner on Foundation, Person, and Rationality George Heffernan: The Phronimos, the Phainomena, and the Pragmata: Are We Responsible for the (...) Things that Appear to Us to Be Good for Us? Michael J. Sigrist: Husserl on God, Existence, and Transcendental Analysis Hans Pedersen: On Heidegger's Appropriation of Aristotle's Concept of Phronesis Ka-wing Leung: Heidegger on Animal and World Abraham Stone: On the Teaching of Virtue in Plato's Meno and the Nature of Philosophical Authority Michael Kelly: A Glimpse of Envy and its Intentional Structure Anne C. Ozar : The Value of a Phenomenology of the Emotions for Cultivating One's Own Character Review Essay Molly Brigid Flynn: The Agent of Truth: Reflections on Robert Sokolowski's Phenomenology of the Human Person (Noesis 2011). (shrink)

Various corporate social activities were regressed on self-report measures of stakeholder-orientations from 220 CEOs from large Fortune 500 industrial and service firms. Overall, the relationship between who CEOs say is important and corporate activities toward those stakeholders is much weaker than anticipated. Of the expected relationships, only corporate philanthropy was positively related to CEO community orientation. The few other significant findings were less straightforward. Return on equity (ROE) of the company was related to the CEO's customer orientation rather than the (...) CEO's stockholder orientation, and liberal HRM programs were positively associated with a CEO's stockholder orientation rather than employee orientation. (shrink)

The rise of the concept of education to the leading category of modernity initially appears as a life-world equivalent to the settings of subject philosophy and concentrates on the expansion of one's own self- and world reference. With the problematization of subject-philosophical thinking, there are corresponding shifts in meaning in the concept of education: its changes can be understood as an examination of this origin. Based on the writings of Humboldt, Hegel and Novalis, Rosemarie Boenicke shows how responsiveness and reciprocity (...) are increasingly becoming an issue and how these shifts determine the current development of the concept of education. (shrink)

Rosemary Hennessy confronts some of the impasses in materialist feminist work on rethinking `woman' as a discursively constructed subject. She argues for a theory of discourse as ideology taking into account the work of Kristeva, Foucault and Laclau.

Die Beiträge des vorliegenden Bandes behandeln grundlegende Lebensbereiche der Eisenzeit aus kulturwissenschaftlicher Perspektive, u.a. Sozialordnungen, die Rolle der Frauen, Waffen und Kriegerordnungen, Werkzeug, Grabbau, Religion und Rituale, Kunst.

In this paper I seek to distinguish a feminist virtue ethics of care from (1) justice ethics, (2) narrative ethics, (3) care ethics and (4) virtue ethics. I also connect this contemporary discussion of what makes a virtue ethics of care feminist to eighteenth and nineteenth century debates about male, female, and human virtue. I conclude that by focusing on issues related to gender - primarily those related to the systems, structures, and ideologies that create and sustain patterns of male (...) domination and female subordination - we can begin to appreciate that true care and bona-fide virtue can flourish only in societies that treat all persons with equal respect and consideration. (shrink)

No other cluster of medical issues affects the genders as differently as those related to procreationcontraception, sterilization, abortion, artificial insemination, in-vitro fertilization, surrogate motherhood, and genetic screening. Rosemarie Tong s approach to feminist bioethics serves as a catalyst to bring together different feminist voices in hope of actually doing something to make gender equity a present reality rather than a mere future possibility.".

Johansson and Rosenqvist reject our argument for the rational permissibility of pure time preferences (PTP). Johansson and Rosenqvist's main objection is that where two options, X and Y, have equal intrinsic value, there will be a reason to be indifferent between X and Y, and therefore a reason to not hold a PTP for X or Y. In this reply, we argue that if two options have equal intrinsic value, it does not follow that you have a reason to be (...) indifferent. Rather, the two equally large intrinsic values cancel each other out, like two equal weights on kitchen scales. (shrink)