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Wind as a natural phenomenon, as well as the peculiarities of specific winds, such as Boreas, Notos, Eurus, and Zephyrus and their influences on navigation, agriculture and, in general, human live, are among the subjects, extensively treated by the Peripatetics. Winds are studied in Aristotle’s Meteorology (1.13, 2.4 sq.), Book 26 of the Problems, the Peripatetic On signs and On the position and Names of the Wind, in an epitome of a meteorological work, ascribed to Theophrastus (the so-called Metarsiology, preserved only in Arabic and Syriac translations) and, finally, in his short (and incomplete) treatise On Winds. The latter work is of special interest not only because it is the only Peripatetic treatise especially dedicated to winds; as such it is a valuable witness of Theophrastus’ position on the nature of this natural phenomenon, generally different from the one advanced by Aristotle. Having summarized some aspects of this rather neglected treatise, I try to correlate meteorological information and explanations offered by Theophrastus with contemporary data, especially in the context of the history of navigation.
More...A Dialog on Heidegger's Ontology in Father D. Stăniloae and J.-L. Marion
This approach focuses on a convergence point between father Stăniloae’s theology and Jean-Luc Marion’s phenomenology, as concerns Heidegger’s ontology. The German philosopher launches a challenge as to the role that the Embodiment of Logos actually plays in human existence. According to him, the Incarnation event is for man only a corrective to the ontic, while father Stăniloae and the French philosopher consider that we are facing a true ontological reconfiguration of human existence. This is because the One who has stepped into the ontological field of the human being has the power to take man out of the being-toward-death paradigm and give him the opportunity to become being-toward-resurrection. Both father Stăniloae and Marion resort to Areopagitic thinking, in which God is above the being, i.e. supra being, so He cannot be considered a being among others, even if He were considered a supreme being. At the same time, God is love because He is the Trinity of People and it is only through this reality that the human being gains more in terms of existence.
More...Възможности на една диференциална феноменология, изхождаща от Едмунд Хусерл
The article associates Husserl’s analytics of the living body (Leiblichkeit) and the division of the body into organic and physical body (Leib-Körper) in the Life-World, with the problem of the so-called “non-genuine localization” of experience (a problem that can be seen as inheriting the problem of indexicality from the time of Logical Investigation). At stake is not so much the reconstruction of Husserl’s intensive work on this topic throughout the 1920s and the 1930s as the outlining of the field of a differential phenomenology of incorporatedness, inspired by this heritage. The bodily dimension is conceived here as a process – as being flesh (leiben – an analogue of living itself, leben) that creates its own forms of spatiality, temporality, and living-with. Different configurations of incorporatedness stem from here, which can be analyzed as bodily modalizations since they concern the alterability of the being-so-and-so on the level of kinesthesis; the bodily modalizations are precisely kinesthetic, and the privileged modus is that of the “absolute here” of the body of experience. In the first section I present a case of everyday life bodily dissociation and I analyze the kinesthetic modality of “as if I’m there.” In the second section I offer an outline of the structure of the originary differential field in which the poles of kinesthetic habitualization and of reified corporality are formed. In the third section I discuss Husserl’s ideas regarding the doubling of space into physical and kinesthetical as well as the constitution of the so-called phantom body. In the fourth section I reinterpret Husserl’s conception of the incorporated ego through the ego’s division into a coenaesthetic and a habitual ego. Just like the Leib-Körper, the incorporated ego is constantly faced with the possibility her constitutive non-coincidence to be fractalized and turn into a partial or complete dissociation.
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In this study, it was aimed to reveal the opinions of the class teacher sand the branch teachers who gave the course of science for the renewed science curriculum in 2018. In this study was used phenomenological is one of the qualitative research designs. The criterion sampling method, one of the purposeful sampling methods, was used in the study group of this research. The study group consists of 4th grade teachers who attend science classes in primary school and science teachers in secondary schools. Focus group interview method was used to collect research data. Interview form was created for use in focus group interview. The data obtained in there search were analyzed by content analysis method. As a result of the study, it was seen that teachers’ opinions about the renewed science curriculum were generally positive. However, it was seen that teachers experienced some problems in achieving the objectives of the program in practice. One of the most important results of the study is the difficulties in applications related to science, engineering and entrepreneurship, which is one of the most important innovations of the current program.
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The aim of the text is to approach the philosophical sense of the natural world through the crossreading of Martin Heidegger’s notion of φύσις and Tetsurō Watsuji’s notion of fūdo (風土). In the first place is elucidated the sense of fūdo as an objective medium of human existence in confrontation with early Heideggerian analysis of spatiality. We highlight the phenomenological approach of Watsuji to the natural environment and his critique of Heideggerian philosophy centered on temporality. In the second part, the accent is put on the Heideggerian reading of the concept of φύσις and his new conception of place and spatiality. We show in what sense φύσις becomes the place of “presencing” and the very mediality of appropriation. This approach can enrich and radicalize the perspective of Watsuji seeing in fūdo an objective, and yet not naturalistic, response to the subjectivistic philosophy.
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The study focuses on the phenomenon of hope conceived as an orientation which makes it possible for a human being to deal with the uncertainty of the future. The author takes into consideration the new ‘processual’ sense of the concepts and meanings helpful in understanding the conditions necessary to achieve the state of hope. The study makes use of theoretical analysis, in particular of the concepts of ‘peak experiences’ and ‘optimal experiences,’ as worked out by, respectively, Abraham Maslow and Mihaly Csikszentmihalyi. The phenomenon of hope has been described with a special focus on the ‘process’ that allows a human being to experience it.
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Hope is a common phenomenon in human life. And yet once we try to conceptualize it, we face the problem St. Augustine described while trying to define time: “If no one asks me, I know: if I wish to explain it to one that asketh, I know not.” Nevertheless there have been continuous attempts at explaining the nature of hope. According to the standard account, hope is always a relational phenomenon: a human person hopes for a certain outcome, and to hope for this outcome is to desire it and to believe that its realization is possible, although not inevitable. On this view, hope is considered as a compound attitude.
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The article conducts a comparative analysis of a feature film (Open your Eyes) and two TV serials (Westworld and Dark) in order to find out how well the narrative complexity characteristic of puzzle plots may work in long-running formats. Given the core constituents of the puzzle effect ‒ disorientation, confusion, and lack of knowledge ‒ the biggest challenge for its viability in a TV serial is the extra-long running time. Both Westworld and Dark prevent audience frustration by already providing partial resolutions before the season ends, and by establishing supplementary attractions of a more classical and easy-to-grasp nature, such as future-oriented suspense-questions, or entertaining intrigues and machinations involving the whole cast of protagonists. Even in the larger structure of the TV serial, puzzle elements may, then, play an important role. However, spectators’ capacities to unravel convoluted plotlines have their limits, and the final revelation of what really happened may only satisfy if the entanglements are not overly construed. Due to these high demands, puzzle plots in TV serials will likely remain a niche phenomenon.
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This ontological investigation is mediated via multifaceted phenomenological analytics and existential mediations over the architectural mode of being at home in solitary quarantine under communal global lockdowns. The present line of inquiry is undertaken by way of probing the attuned metamorphoses in solitude of the lived experiencing of the intertwined phenomena of space-time, embodiment-in-the-flesh versus being-with-others via cybernetic and telecommunication technologies, dwelling amidst things and paraphernalia, and the underlying affectivities of the mode of being-toward-death.
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A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. I. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Heidegger’s “theological heritage” is crucial for his development of the “question of Being”. Although Heidegger characterizes philosophy as “a-theistic” in principle already in 1922, he continues to consider of great importance a dialogue with a kind of theology that does not objectify God by means of a dogmatic doctrinal system. Distancing himself from neo-scholastic theology, which makes use of Aristotelian notions based on traditional metaphysics, and that, therefore, should be “destroyed”, at the end of the 1920s Heidegger assigns to his existential ontology a “corrective” role towards theology as science of faith. However, from the 1930s onwards he deems it impossible to talk about God until the “forgetfulness” of the truth of Being is overcome. For this reason, Heidegger understands as task of his thinking the preparation of an authentic experience of divinity. Consequently, he defines his meditation as “corrective” for thinkers and theologians who pretend to exceed the limits of philosophy and theology and who, failing to differentiate the two, end up believing in Being and conceptualizing God.
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This paper is addressing Husserl’s critique of psychologism in order to gain a better understanding of an up to date phenomenological research. Staring with Maurice Merleau-Ponty, phenomenology became more and more interested in how psychoanalytic theory can contribute to its findings. The latest phenomenological research reflects this growing interest in psychoanalysis. I will demonstrate in this paper that Husserl’s critique of psychologism enables this interest and that the psychoanalytic theory offers the same critique in response. Thus, the ego problem leading to the deadlock of intersubjectivity, represent one of the common grounds phenomenology and psychoanalysis can meet. In this respect I will use the works of Marc Richir and Jacques Lacan. Emphasizing Marc Richir’s conception of language as phenomenon and the twist he gives to the concept of “perceptive” phantasia introduced by Husserl in 1918, I will consider the concept of unconscious as a way to solve the intersubjectivity dilemma.
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Law and Perversion as the Limit of Enjoyment. On the Question of Jouissance in Psychoanalysis and Phenomenology. As a psychoanalyst, Jacques Lacan differentiated between the impossibility of symbolic representation covering the real (le réel) and the enjoyment (jouissance), which only partially subject itself to such signifiers and therefore leaves a real rest - the “object a”. This “object a”, which is different from the imaginary object, represents a non-assimilable excess that occurs on the one hand as the cause of desire (désir) and on the other hand refers back to the intrinsically concealed presence of “object a” as the origin of fear. The cure consists in crossing this phantasm to give up the original identification; that is, to see the tension between the desire for recognition and the demand in need (besoin) and thereby to dissolve it. Insofar as the subject is split between the singular truth of desire and a general knowledge about it, interdiction, law and perversion are forming a special relation as frontier of enjoyment.
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The concept of Einfühlung, which developed at the center of German aesthetics in the nineteenth century, is an effective concept in many fields from ethics to hermeneutics, from aesthetics to psychology, from phenomenology to art history. However, it becomes a concept that cannot be easily understood, with the changes it undergoes when passing from one field to another, from one language to another, but a rich concept that becomes very nutritious for many fields. To explain entirely the meaning of the concept of Einfühlung is as difficult as to follow the history of its development and these two difficulties are tightly interconnected. The concept of Einfühlung, on the one hand, is based on the concept of sympathy of David Hume and Adam Smith, on the other hand, J. Gottfried Herder and German Romanticism, and the aesthetics of R. Hermann Lotze and F. Theodor Vischer. The term Einfühlung, invented by Robert Vischer, became the more comprehensive theory with Theodor Lipps. Lipps regarded Einfühlung similar to the concept of sympathy. But Edward Titchener coined the term empathy as the translation of Einfühlung. Thus, on the one hand, the controversial distinction between sympathy and empathy became evident, on the other hand, in many languages the term empathy was increasingly adopted as translation of Einfühlung and used as a concept in itself. The concept of Einfühlung is also translated into Turkish in many different ways. Starting from this concept confusion, the history of the development of Einfühlung and its current heritage, as well as the Einfühlung-theory will be examined. In this way, it is aimed to elucidate the puzzling structure of the concept.
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Jean Baudrillard introduced simulation theory; stating that perception of reality does not include traditional meaning of the reality, instead, a hyperreality substitutes this reality; as well as he investigated postmodern individual and consumption culture in terms of perception of this change in this context. According to Baudrillard, hyperreality and simulation indicate the same phenomena. Everything became a simulation, and simulations serve to the society, being a part of it. Baudrillard asserts that postmodern individual was forced to be in this cycle, since capitalism created a consumption society. Baudrillard’s simulations serving to the consumption society, and his way of including the individual in this process are the main research subject of his artistic works; and they are presented to the viewer as the storyline or as references made in his movies. In this sense, simulation, consumption culture and analysis of individuals in terms of movie and artistic expression which is the main problem in the research are investigated and interpreted through relational analysis of Şabaniye movie; Matrix movie with Stelarc and Andy Warhol’s studies; and Aaahh Belinda movie with the studies of Jenny Seville and Barbara Kruger.
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