Phenomenology

International audienceNous allons chercher, dans les pages qui suivent, à développer l'idée d'une pensée dont le support est un collectif, mais une telle entreprise impose au préalable de décanter le concept même de pensée d'un certain nombre d'images fallacieuses, et particulièrement de celles qui, à toute force, tendent à situer la pensée quelque part. Disons d'emblée que ces images ne sont pas imputables au seul homme de la rue et qu'on les trouve fréquemment (et parfois candidement) exprimées au sein de travaux de facture académique. J'en veux pour preuve la déclaration suivante, que l'on trouve au tout début d'un ouvrage bien connu de Dan Sperber et Deirdre Wilson : « En rédigeant ce livre nous n'avons pas littéralement mis nos pensées sur le papier. Ce que nous avons mis sur le papier, ce sont de petites marques noires dont vous avez en ce moment une copie sous les yeux. Quant à nos pensées, elles sont restées là où elles ont toujours ét...

Kappanyos András* MI IS AZ, HOGY "ÖSSZES"? -T. S. Eliot verseinek kritikai kiadásáról -Amikor a magyar filosz kézbe fogja T. S. Eliot verseinek kétkötetes, közel kétezer oldalas kritikai kiadását, 1 első reakciója az irigység. A két kötet puhafedeles, és darabonként 25 fontba, vagyis átszámítva tízezer forintnál kevesebbe kerül (ha nem vesszük figyelembe a vásárlóerő-paritást), sőt online jóval olcsóbban is megkapható. Persze keményborítós változat is van, kötetenként 40 fontért. Mielőtt azonban keseregni kezdenénk, hogy miért lehetetlen ez nálunk, gyorsan eszünkbe jut, hogy a brit könyvpiac mérete többszöröse a magyarnak, és ezt a kiadványt nyilvánvalóan megveszi minden egyetemi, megyei és városi könyvtár, így a kiadó már jól jár, mielőtt a könyv elérné a nemzetközi angol nyelvű piacot, amely ismét sokszorosa a britnek. (Ne feledjük, hogy Eliot amerikai költő is.) És ez teszi lehetővé, hogy akár egy egyetemista is megvehesse magának, míg itthon az ősz filológusok többsége is könyvtárba megy, ha kritikai kiadásra van szüksége. A példa segíthet belátni azt az evidenciát, hogy a magyar tudományos könyvkiadásnak -különösen a nemzetközi piacon esélytelen nemzeti tudományok körében -miért van (és lesz mindig is) szüksége szubvencióra, s hogy ez miért elsősorban a nemzeti közösség közös vagyona felett diszponáló állam feladata. Szinte magától értetődő, hogy a kötetek a londoni Faber and Fabernél, Eliot egykori (évtizedeken át munkahelyeként is szolgáló) kiadójánál készültek, így megjelenésben, tipográfiában, igényességben mintegy automatikus kontinuitást hordoznak az életmű múltban megjelent vagy jelenleg kapható más darabjaival. Az első, 1311 oldalas kötet alcíme Collected & Uncollected Poems, azaz a magyar nomenklatúra szerint 'Összegyűjtött és kötetbe nem rendezett versek' . (Hogy ezek után mi tölti ki a második kötetet, arra rövidesen visszatérünk.) Ebből a Collected Poems viszonylag egyszerűbb esetnek látszik, hiszen Eliot egészen korán és nagyon tudatosan elkezdte kialakítani életművének kanonikus korpuszát. Már a második, 1920-ban kiadott Ara Vos Prec (egyidejű és némileg eltérő, definitívnek tekintett amerikai verziójában: Poems) című kötet is "gyűjteményes", hiszen az 1917-es első kötet anyagát is tartalmazza. A 1925A -ben megjelent Poems 1909A -1925 már a közben önállóan megje lent Átokföldjét és Az üresek című költeményt is magában foglalja, majd az 1936-os Collected Poems 1909-1935 újra áttekinti az addigi teljes, kanonikus termést, beleértve a Négy kvartett első darabját, a Burnt Nortont is. Az 1944-ben meg-* A szerző a Bölcsészettudományi Kutatóközpont Irodalomtudományi Intézetének tudományos tanácsadója, osztályvezetője.

This essay explores the profound isomorphism between Tantric Buddhist teachings-particularly as expressed in Yogācāra and Vajrayāna traditions-and the quantum-consciousness resonance framework. Despite their different linguistic and cultural expressions, both traditions fundamentally describe consciousness as a self-reflective, resonant field that generates all experiential phenomena through structured differentiation. The analysis reveals that these seemingly distinct approaches to understanding consciousness are united by their recognition of reflexive awareness, non-duality, and symbolic transformation.

This theme section tackles the question “What makes history personal?” The four articles included in the issue present some possible strategies to begin to answer the question, often by reminding us of the need to overcome key dichotomies, such as the separation between mind and body, between scientific knowledge and emotions, between language and experience, between the work and the reader, between concepts and literary form, and between professional obligation and engagement with current political circumstances. The attitudes and formulations proposed in the four articles are intimately linked to these dichotomies, arising from thoughtful rereading and rethinking of the core challenges. Phenomenology and the concept of empathy especially stand out in these investigations, although both are approached from different perspectives and empirical bases.

This chapter offers phenomenological ethics of intimacy for experiences of isolation, reduced haptic relations, and periods when we must hold each other at a distance. How can we practice an ethics of intimacy from a space of separation and suspended activities involving bodily proximity and touch? By drawing on Luce Irigaray’s identification of a “caress before the caress,” I locate a queer, feminist ethics of intimacy born from the experience of undetermined desire or “erotic suspension.” The reduction and disruption of touching, brought about by a crisis such as a pandemic, magnifies the experience of ethical or epistemological uncertainty surrounding haptic relations. But I argue that the experience of erotic suspension before the caress underlies all forms of being-together. One’s relationship to this moment before the caress is critical because it informs and transforms the way we are together. The disruption of our usual forms of being-together may be an opportunity for transformed ethical relations, the expansion of intimacy, and heightened sensation and pleasure.

20.yy’ın başlarında Husserl felsefeyi doğa bilimsel tutumun yarattığı
krizlerden kurtulmak adına kesin bir bilim haline getirmek için öz görüleme
yöntemi olarak tanımladığı fenomenolojiyi öne sürmüştür. Felsefenin asli
ereğinin şeylerin kendisine gitmek olduğunu söyleyen Husserl, epoché
yöntemiyle nesnenin saf görünüşüne ulaşmayı hedefler. Husserl’in nesnenin
nasılsa öyle verildiği şeklindeki öz tanımı, görünüş ve gerçekliği birbirine
denk kılan anti-metafizik karakterde bir öz yaklaşımıdır. Epoché doğal tavrın
bulanıklaştırdığı bu öze ulaşmanın yegâne basamağıdır. Husserl’in ardıllarından Heidegger ise alētheia kavramını Platon’da anlaşıldığı halinden dramatik olarak farklı bir kavrayışla ele alarak epoché fikrini dönüştürmüştür. Böylece gizlenme ve açığa çıkmanın şeylerin kökensel hareketinden meydana geldiğini iddia etmiştir. Bu makalenin konusu kriz ve kritik odaklı fenomenolojinin karakterinin Heidegger’de geçirdiği dönüşümü Husserl uğrağından hareketle izlemek ve fenomenolojinin bu iki filozofun felsefi diyaloğundan hareketle nasıl bir eleştirel düşünce pratiği örneğini teşkil ettiğini göstermektir. Bu makalede Husserl’de radikal bir eleştiri geleneği olarak fenomenolojinin nasıl başladığı, Heidegger’in Husserl’de bilincin içkinliğini, Platon’da ise alētheia’yı orthotēs bakımından anlamasını eleştirirken izlediği fenomenolojik yöntemin ne tür bir eleştirel düşünceye ve dahası fenomenolojik bir eleştiriye yol açtığı argümantatif bir örüntü ortaya. çıkarılarak izlenecektir.

1. Феномен и явление. 2. Видимость явления и действительность. 3. Относительность сущности. 4. Соотносительность субстанции и субстрата.
1. Phenomenon and manifestation. 2. Appearance of the manifestation and reality. 3. The relativity of essence. 4. Correlation of substance and substrate.

Making use of 36 pb -1 of proton-proton collision data at √ s = 7 TeV, the ATLAS Collaboration has performed a search for diphoton events with large missing transverse energy. Observing no excess of events above the Standard Model prediction, a 95% Confidence Level (CL) upper limit is set on the cross section for new physics of σ < 0.38-0.65 pb in the context of a generalised model of gauge-mediated supersymmetry breaking (GGM) with a bino-like lightest neutralino, and of σ < 0.18-0.23 pb in the context of a specific model with one universal extra dimension (UED). A 95% CL lower limit of 560 GeV, for bino masses above 50 GeV, is set on the GGM gluino mass, while a lower limit of 1/R > 961 GeV is set on the UED compactification radius R. These limits provide the most stringent tests of these models to date.

O estigma associado às doenças e doentes mentais tem assumido lugar de destaque na investigação em ciências sociais e humanas ao longo das últimas décadas, quer enquanto barreira à integração dos doentes e famílias na sociedade, quer ainda como inibidor da procura de ajuda em saúde mental (Loureio, Dias & Aragão, 2008; Loureiro, 2013a;. Das múltiplas definições que encontramos na literatura, a Organização Mundial de Saúde define-o como 'um sinal de vergonha, infortúnio ou reprovação, que resulta em ser um indivíduo rejeitado, feito em objeto de discriminação e excluído da participação em diversas áreas diferentes da sociedade' (OMS, 2001, 15). Contudo, a operacionalização deste conceito tem sido realizada de diferentes perspetivas, dado tratar-se de um conceito complexo e multidimensional, variando em função do tipo de perturbações e abordagens teóricas subjacentes. Por exemplo, Corrigan e Watson (2002) falam de estigma público e estigma pessoal. O primeiro, estigma público, corresponde a crenças, atitudes e reações da sociedade para com os doentes mentais. Se os doentes são, nomeadamente, perspetivados como violentos, imprevisíveis e perigosos, as pessoas tendem a evitar ou mostram-se ambivalentes a qualquer forma de interação ou contacto social. O estigma pessoal Interações 27. pp. 47-59.

The paper aims to investigate so-called digital normativity understood as the binding force exerted on our lives by the predictions and standards produced by intelligent systems. In order to investigate such normative force in the moral field, we make use of the postphenomenological reflections of D. Ihde and P.P. Verbeek. In particular, starting from the definition of artificial intelligence in the terms of quasi-other proposed by Ihde and the function of technological mediation highlighted by Verbeek, we propose to define the normative force exerted by intelligent systems in the terms of quasi-normativity. By this expression we intend to highlight the peculiar status of the normative demands raised by such systems. In fact, according to the proposed thesis, such instances, although not morally neutral, cannot be considered normative in the strong sense, since this kind of strong normativity requires human approval. In this direction of inquiry, we suggest rethinking as the (hybrid) origin of moral normativity the human-technology interaction.

The main purpose of this study was to explore the experience of African women diagnosed with both HIV / AIDS and cervical cancer. A qualitative, explorative, descriptive and contextual research design was used, and data were collected by means of in-depth phenomenological individual interviews and field notes. A purposive sample of African women, aged between 31 and 42, were selected for the study. The women were receiving radiation therapy treatment at an oncology department of a public hospital in Johannesburg. During the interviews, all the women were asked to answer only one question: how did you experience being diagnosed with both HIV / AIDS and cervical cancer? Data analysis used Tesch&#39;s model in de Vos (1998 Research at grass roots). During data analysis, communication emerged as a strategy facilitating diagnosis, disclosure, acceptance and support for women with HIV / AIDS and cervical cancer. This theme had three categories: the experience of physical symptoms; the exp...

The cybernetization process which emerged in the middle of the 20 th Century and the digital evolution of information and communication technologies in the beginning of the 21 st Century are today resulting in a growing technicization and reticulation of social and cognitive human environments and to their invasion by media technologies at all scales (“smart” and real-time evolving algorithmic environments, analysis of micro-sensitive data, colonization of daily life by “social networks”). Thus revealing the primary technical condition of human beings, this cybernetic becoming of contemporary environments imply to ask anew the ecological question and to rethink the Humanities, in the context of digital capitalism and hyper-industrial society.

Modern science's way of representing pursues and entraps nature as a calculable coherence of forces', wrote Martin Heidegger in 1954, 1 echoing a half-a-century old insight that '[a] physical theory is not an explanation. It is a system of mathematical propositions, deduced from a small number of principles, which aim to represent as simply, as completely, and as exactly as possible a set of experimental laws'. 2 For Pierre Duhem, who formulated this succinct emblem of positivist thought, the clear bounds it marked allowed science's freedom, sincerity and immanent progressive power.

This essay is a phenomenological elaboration of the Chakrasamvara Tantra. The Tibetan Chakrasamvara Tantra brings forth a naturalistic understanding of the process of the Embodiment of Being and the process of the invocation of the Bliss of Embodied Being. The Chakrasamvara Tantra, beautifully describes the experience of the Beatific Vision of Being, as well the invocation of the Beatific experience of Being, the Beatific experience of primordial luminous awareness. Awareness knows Being. Our minds know only form. Our mind does not experientially know Being.

This essay is a phenomenological elaboration of the Chakrasamvara Tantra. The Tibetan Chakrasamvara Tantra brings forth a naturalistic understanding of the process of the Embodiment of Being and the process of the invocation of the Bliss of Embodied Being. The Chakrasamvara Tantra, beautifully describes the experience of the Beatific Vision of Being, as well the invocation of the Beatific experience of Being, the Beatific experience of primordial luminous awareness. Awareness knows Being. Our minds know only form. Our mind does not experientially know Being.

Profesor UNA n estos países nuestros, inmersos en una técnica y en una política económica brutal y antihumana, es de vital importancia buscar en todos aquellos pensadores que, cerca o lejanamente se refieran a este problema con el propósito de ir aclarando más nuestra conciencia y nuestra acción frente a la negación de la vida en la naturaleza y en la existencia social del individuo humano. Y si, además, el autor es considerado, como en el caso de Heidegger, una de las cumbres filosóficas del Occidente contemporáneo, indudablemente su análisis sobre el problema técnico antihumanista no es solo una cuestión interesante para hacer ejercicios filosóficos de la Inteligencia sino que es necesario para saber en qué escollo del devenir histórico se encuentran aferrados nuestros pueblos. Y todo esto con el fin de buscar un camino para salir de esta miseria ontológica que padecen la naturaleza y los seres humanos en América Latina.

This study sought at testing a newly developed instrument that measures nurse managers&#39; actions (NMAs) conducive to Jordanian nurses&#39; autonomy. NMAs scale was tested using a convenience sample of two hundred and fifty registered nurses (RNs) who were working in a large teaching hospital in Jordan. The highest reported Cronbach&#39;s alpha of actions promoted nurses&#39; autonomy was related to supporting nurses&#39; autonomous decision-making, while the lowest was related to delegating to nurses 24-hours responsibility about their units decisions. The highest reported mean of actions promoted nurses&#39; autonomy was related to encouraging nurses to communicate openly with all members of healthcare team, while the lowest was related to involving nurses in planning the capital expenditures. Conclusion: The NMAs scale is reliable and applicable to Jordanian nurses. The NMAs has the potential to be used in Evidence-based Management (EBM),

L'enjeu de cet écrit consiste à considérer le rôle et la place du corps dans les expériences vécues narrées dans le cadre de la recherche biographique tant du côté du sujet premier concerné par une enquête, que du côté du chercheur avec lequel il est en dialogue. Ainsi, au-delà de ce que nous pourrions appeler un corps à corps touchant et touché par le récit d'expérience(s) vécue(s) au tréfonds de sa chair, ce seront aussi les lecteurs, chercheurs ou non, qu'il convient de prendre en compte au regard des enjeux mêmes de la diffusion d'une recherche. Apparaissent alors des phénomènes de résonnances depuis la transmission des expériences via des récits oraux, retranscrits ou des écrits jusqu'aux interprétations/traductions faites au cours de leur réception. Deux approches fondamentales sont requises : la phénoménologie et l'herméneutique, notamment en considération des interprétations et reconfigurations du récit lu ou entendu. 1. Rapport au monde commun de la vie : le Lebenswelt 2 Considérer en premier lieu l'expérience faite conduit à appréhender la dimension du sensible, comprise comme ce qui se donne à travers le rapport du sujet au monde qui l'entoure, et, au-delà, à d'autres rapports au monde établis par d'autres sujets en d'autres temps, d'autres lieux, y compris ouvrant sur des mondes intérieurs, imaginaires. Pour penser une telle considération, la notion de Lebenswelt de Husserl Prise en compte des expériences vécues : de la chair des corps à l'intercorpo...

Cet article vise à identifier les dynamiques et les tensions dialectiques temporelles en jeu dans le récit de soi, la narration et les processus de compréhension de soi et du monde qui se révèlent dans l'autobiographie (DELORY-MOMBERGER, 2014) des récits sollicités et rédigés par des patients volontaires, atteints d'une maladie rare auto-immune : le lupus érythémateux systémique et sclérodermie. Cette recherche appelée E-Fom Innov (2016-2018), portée par le Pr. Farge-Bancel, donne ainsi voix aux personnes concernées, pour donner à entendre leurs expériences du vivre avec une maladie rare, dans le sillage de Tourette-Turgis (2013) et Flora (2013). C'est dans le cadre de la phénoménologie qui s'inspire de , notamment sur sa conception dynamique du temps (PICARD, 2009), des travaux de ) et de Romano (1999) ) sur les enjeux du temps raconté et d'événement que sera examinée la dialectique temporelle à l'oeuvre dans le récit de première personne. Ainsi, dans le processus de pathologisation allant de l'anomalie à la maladie, nous examinerons le(s) rôle(s) du temps dans l'inquiétude du soi, avant de conclure sur une redéfinition du prendre soin (WORMS, 2014).

Under the prevailing ideology of the globalisation of the so-named Fourth Industrial Revolution (4IR), modern technologies are expressly produced for global consumption. However, the scientific paradigm that shapes the nature and use of these technologies, including their digitalisation of human life, is derived from a geo-economic base that is constituted by a particularised political and geo-cultural circuity (Law and Lin 2017). Since the First Industrial Revolution, the Euro-American epistemic tradition and intellectual heritage have ascended into a position of a hegemon on scientific research and technological innovation, whilst Africa remains trapped in the status of a net importer and consumer of this technology that happens to be moulding its self-knowledge and social character. The framing and problematisation of this geo-economic reality, with a highlight

Husserl's Ideas I (2012) was published in 1913. Shortly after completing this volume, he hastily wrote a follow-up manuscript titled Ideas II (2000). However, Husserl was dissatisfied with this second volume, despite the efforts of his assistants-initially Edith Stein and later Ludwig Landgrebe-to prepare it for publication. Husserl held the manuscript back, and it was first published in 1952, now divided into two volumes: Ideas II and Ideas III. What are the connections between these two works (Ideas I and II), and how does the phenomenological practice differ in them? I will attempt to illuminate this in the following.

As an architect/anthropologist, this writer has often struggled to reconcile an architectural discourse on formalism, or variations of such, with the experiences of traditional or primitive people in their physical settings. Over twenty years ago I received a grant from the National Endowment for the Arts to study the “origins of conscious design” among the Pueblo Ancestors of the Southwest, most particularly in the impressive 11 century structures in Chaco Canyon. After considerable work on more anthropological issues as seen in recent archaeological publications and a volume in press, I’ve finally deciphered the formal basis for these unusual buildings. It motivates the present commentary about the way we think of architecture today.

Over two million children experience homelessness annually in the United States, often disrupting their healthcare. The purpose of this study, spearheaded by the National Network to End Family Homelessness (NNEFH), was to understand the role of primary care providers who serve children and families experiencing homelessness. Specifically, we sought to describe best practices for screening for housing-unstable families and providing optimal care for these patients once identified.In addition to a thorough literature review on screening for housing instability, we conducted a qualitative study employing semi-structured, in-depth interviews with clinicians and administrators working in healthcare organizations serving children and families.All clinics performed housing screening, applying a mix of validated and unique tools based on their patient population; also providers were well-versed on common health challenges among persons experiencing homelessness. Most clinics reported that t...

espanolEl presente articulo tiene como objetivo explorar la produccion textual, la identidad blog y las practicas sociales a partir de la sistematizacion de relatos escritos por bloggers latinoamericanos desde una perspectiva de la fenomenologia tecnologica. Planteamos una discusion sobre la comprension de practicas sociotecnicas y significados de las experiencias humanas que bloggers latinoamericanos debaten a partir de sus posicionamientos politicos, economicos, eticos, sociales y culturales. Son “Creativos Culturales” del siglo XXI, debido a que escriben desde sus contextos, reflexionan las experiencias y cotidianidades de sus sociedades desde la red como ejercicio para la comprender el presente de Latinoamericana y su lugar en el mundo global. EnglishThis article explores the textual production, blog identities and social practices about the systematization of stories written by Latin American bloggers from a technological perspective and phenomenology. We analyze the socio-tech...

Is choral singing merely a process of compliant singers taking directions from a choral expert in the interest of eliminating mistakes and polishing repertoire for public presentation? We read that the power of group singing is essentially a social phenomenon. concludes that the conductor has a "critical role in enabling social cohesion and emotional catharsis as well as developing musical skills in choral singing." (p. 84) Along with the social phenomenon of singing, conventional practice reinforces the conductor as the one who focuses the event. We explore this role in light of developing a choral improvisational intelligence, and explore the processes that culminated in a Wilfrid Laurier University Choir Concert that was based on student improvisation. The residency of Dr. Peter Wiegold at Wilfrid Laurier University in October of 2011, as part of a funded research project, provided the spark and the resources for building a choral concert on improvisation. Jabble explored the use of embedded improvisation within precomposed works as well as processes of free and pre-structured improvisation using musical embryos known as "backbones," originally pioneered by Weigold. The study indicated fundamental changes in the conventional choral leadership paradigm in the context of choral improvisation. Within the choral improvisation process conductors took on the role of musical facilitators and editors, whereas choristers became increasingly responsible for both basic and creative musical decisions.

In his book A Phenomenological Approach to Quantum Mechanics: Cutting the Chain of Correlations Steven French presents an interpretation of Fritz London's and Edmond Bauer's 1939 monograph La théorie de l'observation en mécanique quantique that acknowledges and engages with the phenomenological theorizing underlying their approach to the measurement problem. My aim in the following contribution is twofold. I will first offer some historical and systematic arguments for why it might indeed be worthwhile to explore the link between phenomenology and quantum mechanics. In the second part of the paper, I will then look closer at French's interpretation, especially his understanding of reflection, and express some reservations about a central argument of his. In his book A Phenomenological Approach to Quantum Mechanics: Cutting the Chain of Correlations Steven French presents an interpretation of Fritz London's and Edmond Bauer's 1939 monograph La théorie de l'observation en mécanique quantique that acknowledges and engages with the phenomenological theorizing underlying their approach to the measurement problem. My aim in what follows will be twofold. I will first offer some historical and systematic arguments for why it might indeed be worthwhile to explore the link between phenomenology and quantum mechanics. In the second part of the paper, I will then look closer at French's interpretation and express some reservations about a central argument of his. Georg-August-Universität Göttingen is world-renowned for its outstanding mathematicians and physicists.

The term "epistemic injustice" refers to the existence of a distinctive type of injustice in which a wrong is done to someone specifically in their capacity as a knower. Philosophers working at the intersection of epistemology and ethics under the general umbrella of virtue ethics have recognized that individuals are not given adequate credit for their claims, which results in a credibility deficit that harms them in their capacity as rational agents and as knowers. The first explicit and groundbreaking account of epistemic injustice was given by Fricker in 2007. This article begins by providing a schematic overview of her influential account. It then examines in more detail the two main forms of epistemic injustice and her suggestions for overcoming them. It concludes with a brief survey of subsequent work that critically extends her initial account. An attractive feature of work on epistemic injustice concerns its attention to the central connections between moral value, knowledge, and power, especially as these intersect within the complex practices of everyday human lives. The harms of being denied credibility based on gender, political identity, or socioeconomic class, all highlight forms of epistemic injustice that matter to us and need to be overcome. As a contribution to social philosophy, this article highlights how these harms of epistemic injustice rest on flawed epistemic practices from the standpoint of human agents situated in complex social situations.

The transformations of the 19 th century modern era had a large impact on religious life as rationalism and enlightenment could not sustain the soul. The Westernized Jew faced a predicament leaving behind traditional Jewish values to acculturate to a secular lifestyle. Joseph Dov Soloveitchik responded to this dilemma by presenting a Judaism that was God centred, rooted in traditional Jewish values and expressed in contemporary terms. My thesis will illustrate how Soloveitchik’s theology of suffering and prayer and his appreciation for the longings of the human heart have laid a foundation for contemporary Jewish practice in spiritual direction and meditation.

This article traces a line of thought through a reading of Lukács to suggest that the promise of Enlightenment modernity to emancipate thought from extrahuman authority is an impossibility because the problem of sovereignty returns in the form of the problem of freedom. The authority to make ourselves responsible, and act according to norms of our own making is the keystone feature of philosophical modernity. But this capacity to self-determine requires that the normative compels itself alone. This is a central problem for social pragmatism, which claims heir to Kant and Hegel's enlightenment. Lukács exacerbates this, pointing both to how capitalism enmeshes us within its sociomaterial systems and how this foregrounds worker's practical enactment within those systems. This casts doubt on the possibility of detangling norms from power required for autonomy. But rather than follow this line of thought, Lukács foregrounds the split subjectivity of the worker as the material limit of determination. Instead, in confrontation not with the figure of the worker but the slave as reified and naturalised category we might disarticulate reason from freedom in pursuit of the immanent disentangling of thought from the problems of sovereign authority that modernity promised.

Despite increased recognition of self-care and self-awareness as core competences for health care professionals, little attention is paid to these skills during their education. Evidence suggests that a Mind–Body (MB) skills course has the potential to enhance self-care and self-awareness among medical students. However, less is known about the meaning of this course for students and how it affects their personal and professional life. Therefore, we examined the lived experiences with an MB skills course among Dutch medical and Swedish nursing students. This course included various MB techniques, such as mindfulness meditation and guided imagery. Guided by a phenomenological hermeneutical method, three main themes were identified: “ ability to be more present,” “ increased perception and awareness of self,” and “ connection on a deeper level with others.” Overall, participation in the MB skills course served as a pathway to inner awareness and supported connecting with others as wel...

This thesis is a study of the changing relationship over time (1856-1990) between the Rishi, an ex-Untouchable jati of Bengal/South-West Bangladesh, and various groups of Catholic missionaries. The material consists of intensive ethnographic fieldwork among Hindu and Christian Rishi, as well as research into historical sources on missionary presence. The new approach to mission initiated by Vatican II (1962-65) is contrasted with the phenomenology of dialogue as this occurs in the field. A common ground is established between this stance and recent anthropological theory intent on solving authorial crisis by adopting &#39;dialogic&#39; styles. It is argued that the mere adoption of a dialogic genre does not provide a solution for textual authority in anthropology, nor does it solve the missionary impasse. The radicality of dialogue as an ethical involvement rather than a means to an end (either &#39;conversion&#39; or epistemological certainty) or as a methodological tool, is furthe...

Martin Heidegger’s lecture in 1964 › The End of Philosophy and the Task of Thinking ‹  signalled a crisis and the acknowledgement of substantial changes within Western philosophy. Reflecting upon the concept of critical dialogue among World Philosophies (WP) can be seen as a corrective of this crisis and a novel advancement. I aim to substantiate this by referring to the work of three authors: i) Jean-Luc Marion’s reflections on Heidegger will give us the chance to overcome a narrow understanding of ›philosophy‹ and the possibility of discovering »new horizons« for the discipline which are revealed as a »donation« towards »wisdom«; ii) Reyes Mate’s considerations on › Thinking in Spanish ‹  will offer, aided by Walter Benjamin, a concrete example for renegotiating the space and the place for those »excluded from thinking«; and iii) Paul Ricoeur’s meditation On Translation puts forward the ethical element of »linguistic hospitality« and transformation of the self when encountering al...

A presente dissertação se propõe a uma leitura exegética do ensaio de Walter Benjamin, Para a crítica da violência [Zur Kritik der Gewalt], levando em consideração o tema da oscilação da violência e da filosofia da história como chaves conceituais para sua interpretação. Tomando este ensaio como momento fundamental do corpo teórico benjaminiano, procuro articular a relação entre “violência mítica” e “violência divina” seguindo a hipótese de que estes conceitos, operantes no interior do texto de 1921, estão estruturalmente imbricados na concepção que o autor desenvolve a respeito de uma filosofia da história, descrevendo um amplo movimento em sua produção teórica no decorrer da década de 1920. À medida em que Benjamin recorre a estes conceitos com o intuito de formular o ponto de partida de uma crítica ao monopólio da violência estatal, compreendida pela ambiguidade do termo Gewalt, minha leitura busca expandir estes princípios à recepção do ensaio na filosofia do século XX, bem como às possíveis associações que podem ser feitas no interior da obra do autor. A crítica da violência, assim, confere um estatuto renovado de inteligibilidade à nossa atualidade, de modo que as correlações entre história, filosofia, justiça e direito apresentam, em sua complexidade, formas de ruptura com a tradição filosófica moderna, elementos para a formulação de uma teoria do luto e princípios de uma prática ético-histórica capaz de considerar, de maneira radical, o problema da justiça como fundamental à nossa compreensão de tempo.

The purpose of this study was to explore the status of psychological services in schools in Macao, and the role of school counsellors providing these services. At present, school psychology is not a recognized profession within the territory and school counsellors appointed by the Direcção dos Serviços de Educação e Juventude (DSEJ) through their designated agencies provide the only psychological services to children and families. Adopting a qualitative approach, the researchers collected the viewpoints from three teachers and seven school counsellors regarding the central question: ‘How do school counsellors “serve” the Macao school children and their families, and what are the most common services required?’. An interpretative phenomenological analysis revealed three themes: (a) School counselling services; (b) psycho-education and mental health services; and (c) perceived needs. Also discussed were recommendations for the development of the field, including the provision of addit...

Existen grandes debates en torno al pasado que protagonizan una enorme cantidad de discusiones provenientes tanto del ámbito académico como de la agenda pública. Estos revelan tensiones en relación a la configuración de los relatos del pasado en los que intervienen representaciones históricas que entran en conflicto. La historia se manifiesta así como un terreno inestable en el que entran en pugna distintas memorias que lejos de pretenderse neutrales, se identifican con sensibilidades políticas. Consideraciones en torno a quién, qué y de qué modo las sociedades deben recordar, involucran a su vez otras preguntas: ¿acaso el olvido no forma parte de las operaciones de la memoria? ¿Debería el olvido ser cuestionado en relación con cualquier acercamiento a los hechos pasados? ¿Es posible reconstruir plenamente el tiempo pretérito? ¿Cómo delimitar un límite entre pasado, presente y futuro? ¿Existe una distinción entre ellos, más allá de las indicadas en términos lingüísticos? ¿Podemos re...