Структуриране на личността в психоаналитична перспектива

Author(s): Silviya Kristeva / Language(s): Bulgarian Issue: 4/2016

This paper will search to offer a model of the whole-integrated personality with encompassing the structure, the areas and the internal specifications and connections in the personality universum. For this purpose we will follow and derive the basic conceptual models which exist and generalize what personality is in our comprehension. This also will be a phenomenological reconstructing of fundamental types of projections in personality constituting – we will derive the initial approaches to the world of I-instance in Descartes and Kant, but basically we will define the process personality in Hegel as the result of process-ending of the pure thought system. We will also draw for consideration Heidegger’s model in analyzing the personality as an event, as a phenomenon of the live and actual human presence in the world. Thou the essential goal is reconstructing the three-instance psychoanalytical model which will be considered in unexpected configuration by drawing together of S. Freud’s and A. Maslow’s personality depth-structuring. The hypothesis raised up here is: Maslow’s pyramid of basic needs, in its hierarchy reflects a general structuring of the levels of the personality universum, with this the areas of integrity, continuity and I-projecting of whole personality will be formed.

Структурно-смислові аспекти феноменології творчості

Author(s): Oleksandr P. Opanasyuk / Language(s): Ukrainian Issue: 24/2010

The author considers a possibility of application of the esoteric knowledge about phenomenological sphere in the field of humanities sciences, and offers an optimal structure of person’s mentality and creative process.

СУЩНОСТЬ И ФОРМЫ СИМПАТИИ (ЧАСТЬ A, I — II)

Author(s): Max Scheler / Language(s): Russian Issue: 2/2017

We hereby present to the reader a translation of a fragment of one of Max Scheler’s main works,The Nature of Sympathy. Max Scheler was the most important figure in the philosophical life of Europe in the 1910-20s in phenomenology, axiology and philosophical anthropology. This work is an example of expressive, original and deep interconnection and intersection of these directions.The book was published in 1923 and was a significantly expanded, supplemented and rethought version of the book Phenomenology and Theory of the Feeling of Sympathy and of Love and Hate(1913). One of the central themes of this work is the development of a holistic theory of phenomenology of intersubjectivity (which first appeared in printed form) on the basis of the examination of the problems of personal relations between the “I” and “Other” by the experience of emotional sympathy. In the presented translation, Scheler carries out a detailed phenomenological analysis of the phenomenon of “sympathy” (Mitgefühl), in the course of which he criticizes theories of the Other (such as that of T. Lipps) and reveals various forms of“sympathy.”

СХОЛАСТИЧЕСКОЕ РАЗЛИЧИЕ В СУЩЕМ И ОНТОЛОГИЧЕСКАЯ ДИФФЕРЕНЦИЯ

Author(s): Dmitry Fedchuk / Language(s): Russian Issue: 2/2013

The article maintains that the being (ens) is the proper subject of metaphysics, not being at all (esse). Itis demonstrated by way of comparison of two different contexts. The first one is scholastic distinctionin finite being, and the second one — the ontological difference by Martin Heidegger, which is foundedon the first. Duns Scotus and Francisco Suarez shows that the content of being (esse), as a result ofdifference between essence and existence, cannot be explicated in logos. It is accessible in the modesof the giveness of essence, of its presence. Heidegger discusses the possible access to being through itsdifference from a being, in situation when Desein understands being (esse) by way of own actual existence.Nevertheless, Dasein cannot articulate the meaning of being, because the later, as a principiumof temporality and of consciousness, always is concealed from reflection. Being is the source of any definitenessfor the subject; it is an absolute beginning. That is why being cannot have the definite contentfor thought. In its meaning being is nothing and for us it discovers itself mediately — from essence andthe modes of essence, i.e. by way of the being (ens).

Творец или инструмент? (К происхождению сознания)

Author(s): Vladimir Gukhman / Language(s): Russian Issue: 18/2017

The problem of subjective consciousness genesis is investigated: whether is it a product of creatively conceiving brain or of transcendental consciousness, external in relation to a brain. The consciousness is considered from positions of rationalism (in information relations of consciousness with the brain) and an irrationalism (of mysticism, intuitivism and phenomenology). Some aspects of the subjective consciousness relationship with the cosmic mind, possible manifestations of the latter in the phenomena, studied by deviant physics, but listed by official (rational) physics to the “pseudo-science”, are examined. In particular, we discuss the phenomenon of space aliens as possible carriers (transmitters) of the cosmic mind. A conclusion about inexpediency of consciousness secret cognition becomes.

Текстологический семинар: по Бернау-манускриптам Э. Гуссерля

Author(s): / Language(s): Russian Issue: 1/2012

This textological workshop focused on translation of the § 2 of the text № 14 from Bernau Manuscripts. In the framework of the workshop the discussion of the first paragraph of the text no. 14 was given, to be exact — the problem of reduction to the non-egoglogical sensuality (ichlosen Sensualität), status of discretion that leads to non-egological side of I and this I itself.

ТЕЛЕОЛОГИЯ СОГЛАСОВАННОСТИ ОПЫТА В ФЕНОМЕНОЛОГИИ ГУССЕРЛЯ

Author(s): Georgy Chernavin / Language(s): Russian Issue: 1/2013

In this paper we treat the problematic of immanent teleology of experience in the boundariesof transcendental phenomenology, including problems such as the accomplishment of intention,adequate evidence, and implications of reason in experience. We bring special attentionto the thematic of the Thing, which we treat as a “regulative idea” or as a τέλος. In the paper,we also discuss the synthesis of the concordance of experience and the mental experiment ofthe dissolving of concordance. On this grounds we conclude with a discussion of the possibleconnection between immanent teleology of experience and phenomenological metaphysics.

ТЕМПОРАЛИЗАЦИЯ СЛУШАНИЯ В ИНТЕРСУБЪЕКТИВНОМ ОТНОШЕНИИ

Author(s): Irina Poleshchuk / Language(s): English Issue: 1/2015

The paper explores the ethical significance of listening in intersubjective relations with another person.Rooted in Levinas’s account of intersubjective temporality this research discusses listening as a visionof responsibility, as a welcome of the other and as a possibility to realize responsibility as being for theother. The main focus is to analyze listening as a disturbance of ethical subjectivity and as a traumaticexperience, and to understanding how an expression of the face of the other requires an ethical responsein the form of attentiveness and listening. Referring to Levinas’s ethics I show that listening growsfrom the function of auto-affection and affection. First, I bring into discussion a description of prereflectivesubjectivity, which has not yet encounter the appeal of the other. I analyze subjectivity in itsdisplacement and the sense of pain. Then I turn my attention to the work of affection in temporalizingconsciousness and how it results into a temporal gap, dephasing, into a non-intentional consciousnessand passivity. All these create an important context to locate the meaning of the ethical listening asa formation of the present. I will also give a special account of sensibility and corporeity, which arisefrom the notion of affection and non-intentional consciousness, and which, gradually, form drivingprinciples of synchrony and diachrony. Thus, the main goal of this paper is to illuminate the principlewhy listening is seen as a specific mode of temopralization for subjectivity and of reasoning responsibility,and how listening is initiated by diachronical movement and how it is found at the basis of theface-to-face situation.

ТЕМПОРАЛЬНОСТЬ «ПОРИСТОЙ САМОСТИ» ДЖ. РИВЕРЫ

Author(s): SERGEI KOMAROV,DARYA KHOMUTOVA / Language(s): Russian Issue: 1/2022

The article analyzes the philosophical concept of the “porous self ” of J. Rivera. The originality of this concept in the post-phenomenological project is determined by the role of theological constructions that modify the primal experience of self-consciousness. This modification allows us to interpret the phenomenological description of the human self as different from the classical — “porous” temporality, i.e., correlating through “two entrances” — the internal and external — with eternity. Within this approach, the primary phenomenon of the constitution of the “porous” self becomes the inner word(Verbum interior), which in the appeal to eternity turns out to be the original self-awareness of the self as a temporality. The secondary phenomenon of the constitution of the “porous” self is not the mundane temporality of M. Heidegger, but Epektasis as an intense striving towards the end of time in General. The worldly temporality of the self, transformed by faith, is phenomenologically revealed as open to eternity in each of its moments. The third phenomenon of the temporality of the self is Memoria, whose interpretation reveals how the structure of the inner consciousness of time by E. Husserl can beframed ontologically and harmoniously integrated into the theological concept. The article shows how,based on this understanding of both the internal and external openness of the “porous” self for eternity,the integral structure of its temporality is formed. The temporality of the porous self is a modificationof Husserl’s time diagrams and the intertwining of two streams of temporality at the same time frompast to future and from future to past, which itself constitutes a phenomenal field of events of self. Thisunderstanding of temporality sets new perspectives for the phenomenological analysis of subjectivity.

ТЕОРЕТИЧЕСКО-ТЕКСТОЛОГИЧЕСКИЙ СЕМИНАР ШЕЛЛИНГ И ФЕНОМЕНОЛОГИЯ

24 июня 2015 г., Санкт-Петербургский государственный университет, Институт философии

Author(s): ALEXEI KRIOUKOV,Andrei Patkul,Ekaterina Ananieva / Language(s): Russian Issue: 2/2015

This publication is a transcript of the first meeting of the theoretical-textological workshop dedicatedto the possibilities of the comparison of Schelling’s idealism (as a kind of German idealism after Kant)and the phenomenological movement. It was held on June 24, 2015 at the Institute of Philosophy atSt. Petersburg State University. To begin, the moderators of the workshop marked out several fieldsof future investigations. On the one hand, it could be the use of Schelling’s transcendental theoryof subjectivity in the framework of its phenomenological theory. One ought to mention the followingmain notions of Schelling’s transcendental philosophy, which could be reinterpreted in the contextof the phenomenological doctrine of the subjectivity: intellectual intuition (in connection withthe phenomenological concept of intuition of essence), concept of teleology of subjectivity, conceptsof transcendental history as well as transcendental past. On the other hand, Schelling’s concepts offact and facticity, immemorial being, existence, ecstasy, project could be of current relevance in buildingtoday’s phenomenological theories of the world, even of a possible phenomenological theology.As a starting point for the workshop the modern Austrian researcher Wolfgang Fasching article Transzendentaleund ästhetische Anschauung. Zur Selbstanschauung der konstituierenden Subjektivität beiHusserl und Schelling (Fasching, 2002) was chosen. During the discussion, the following topics andquestions were examined: the problem of the similarity of Schelling’s concept of the aesthetic intuitionand Husserl’s method of epoche, the peculiarity of the aesthetic conception by Schelling, and possibilityof the aesthetic contemplation by Husserl, the legality of Fasching’s interpretation of Husserl’s notionof “epoche” as an aesthetic act, and the role of self-contemplation for the subject structure.

Теофраст о ветре

Author(s): Eugene Afonasin / Language(s): Russian Issue: 1/2020

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.

ТИПОЛОГІЯ МОДЕРНУ

Author(s): Mykola Fedorenko / Language(s): Ukrainian Issue: 4/2015

The article notes that at the turn of 19-20 centuries formed a new vision of the human self which was different from the previous one. It is built not on the basis of self-reflexive and involves oneself, which is mediated by the presence of "significant other." However, attention is focused on the common moment of reflexivity thinking about both periods. That is what is the basis for a vision of modernity or as "radical modernism" or as "communicative rationality," or as the manifestation of modernism. The study examines the social and philosophical concepts contemporary / modern. A comparative analysis of this concept in the representatives of modern Western philosophy from the point of view of their involvement in the educational process of rethinking the epistemological paradigm is made. Based on a brief historical and cultural retrospectives we propose typology of approaches to the definition of "Contemporary / Modern".For philosophical, especially for social and humanitarian thinking of the 20-21 centuries the reception of the historical experience is a characteristic feature and the basis of the constitution in the modern world. The studying of history is not limited only itself; it is the mean of better understanding of the reality in which we live, according to M. Foucault a manifestation of "concern for the present". In this context, the question arises the definition of the concept of "modern / contemporary" in a number of the concepts of "past" and "postmodernity / postmodernism". So this distinction serves as a methodological basis for a deeper understanding of the historicity of human experience, including the teaching of philosophy, social and human sciences in the classroom.After analysis of recent researches and publications, it is obvious that criticism of "modern", initiated by postmodernists, has been a significant incentive to expand the discussion about the essence of modernism / modernity in philosophical and social sciences. Analyzing the theoretical foundations of ideas about modernity, represented by such iconic figures as European philosophy J. Habermas and J. Lyotard, whose views on the essence of modernism vary, we tried to supplement their abstract positions by sociological calculations. In particular, the article examines the creative achievements of A. Giddens, a British sociologist who has considered the present as radical form of modern and the U. Beck, a German social researcher with his concept of modern as a society of risk.Our goal is to attempt the typology of the approaches of modern and determine their essence by analyzing views on modernity, represented by the following contemporary philosophical and sociological traditions as J. Habermas, J. Lyotard, A. Giddens, U. Beck.The concept of "modernity" or "modern" has several meanings. Firstly, the word "modern" appeared in the 5 century B.C. and described the present situation – the Christian modernity fought against the Roman pagan past. Since that period, "modern" called themselves any present, aware its difference from the previous past. People considered themselves "modern" in the era of Charlemagne, in the 12 century and in the period of the Enlightenment. Until the 17th century, classical ancient samples of the "right" were considered to be a standard.Secondly, the understanding of "modernity" deteriorated during the Enlightenment, when the ancient ideal of "perfection" was problematic. Associated with the development of science progressivist vision of the learning process and the associated idea of better social future became the basis of an abstract opposition of "modernity" against tradition, "getting free from all historical links". The vivid embodiment of the new opposition became famous controversy "ancient" and "new" in French aesthetics of 17-18 centuries. The idea of "perfection" found its incompatibility with the idea of "new" in art. "New", based on the philosophy of R. Descartes, insisted on the freedom of judgment not only in the study of nature, but also in the field of aesthetic taste. Criticizing opponents by uncritical and dogmatic adherence to ancient authors, they insisted on the idea of progress. "We must recognize – Auguste Conte wrote – that the idea of progress as something necessary and began to take definite philosophical content and actually attracted public attention only after the famous". The controversy between ancient and new, " brilliantly came to the forefront of a new time. This controversy’s value still remains without a proper assessment, in my point of view, a real event prepared universal history of the human mind."Modernity" in philosophy and cultural studies of the 20th century often means "New Era" (17-20 centuries). First of all it is the Enlightenment, with its humanist idealization, or meta-narrative. The term "meta-narrative", J. Lyotard used and considered the modern is completed, than A. Giddens or J. Habermas. Modernity appeared in 16-17 centuries and created at the same time a new type of personality. Its first manifestation was the autonomy of the believer that has been reached and justified by Protestantism. Although at the turn of 19-20 centuries the new modernity formed and differed from the previous view of human self. It isn’t built on the basis of self-reflexive and involves oneself which is mediated by the presence of "significant other". This is the basis for the vision of modernity as "radical modern" (A.Giddens) or as a "communicative rationality" (J.Habermas), or as a manifestation of modernism (D.Bell).

Топика на априорното

Author(s): Silviya Kristeva / Language(s): Bulgarian Issue: 1/2016

By introducing the a priori-investigation of the reason, Kant poses the possibility of one separate area, or method, or thematic in the transcendental analysis of the pure forms of reason. Do the a priori then have its own field which could distinct the derivation of those pure forms and so the a priori alone to differentiate itself among the three, delineated inside the boundaries of reason, areas of the basic faculties of pure reason – sensibility, understanding and reason. We raise the question – whether the a priori is connected with a meta-posing of the transcendental procedure as a reflection upon the activity and possibilities of the reason itself. And from this point on to differentiate the a priori with its own elements and progress of realization and so the a priori could find its own topics in the hole constitution of pure consciousness.

Традиціоналізм у складі стильової парадигми мистецького мислення ХХ століття

Author(s): Lyudmila Alexandrovna Ivanova / Language(s): Ukrainian Issue: 3/2021

The purpose of the article is a realization of tradiтionalism as mеtаdirection of art in XX century that historically comparable with mеtаdirection of styles modern-vanguard, jointly forming artistic paradigm of the past century, then the last becomes firmly established in nеоrеnaissаnce world-outlook according to with "system of Leonardo da Vinci" P. Valéry. The methodology of the study is a historian-cомpаrаtive approach, as this demonstrates works of A.Losev, also culturology foreshortening of musicology analysis, as this is given in "Symphonic etude" and others beside B.Asafiev. The scientific novelty of the work is conditioned, first, that that for the first time in specified foreshortening is presented analysis composition of V.Vlasov, but, secondly, original is a theoretical idea about cultural intrusion in style-typology life length Neo-Gothic that impossible was in classicist of music creative activity to XIX-XX cent. Conclusions. Traditionalism forms mеtаdirection since in base this style unity prescribed expressiveness of romanticism-pоstromanticism and realism XIX century that forms analogies to mеtаstyle forming of the modernism (vеrism at the end XIX - at the beginning initially XX century, "hard" type of the neoclassicism I. Stravinsky and P. Hindemith, others), in which vanguard took place as focus of the symbiosis of the styles-directions expressionism, futurism, primitivism, having formed new unity of the vanguard of the second wave in the manner of nеоexpressionism.

Трансцендентализмът на съзерцанието в ранния будизъм

Author(s): Ivan Kamburov / Language(s): Bulgarian Issue: 6/2015

The present article analyses in depth the transcendental specificity of contemplation in Early Buddhism and the functional significance of the Buddhist dharma theory. In addition, it describes the phenomenological procedures of Buddhist reductionism and compares them with the phenomenological paths of Western philosophy – particularly the phenomenological manner of thinking.

ТРАНСЦЕНДЕНТАЛЬНАЯ ТЕОРИЯ ПОЗНАНИЯ ВАСИЛИЯ СЕЗЕМАНА: МЕЖДУ ФЕНОМЕНОЛОГИЕЙ И НЕОКАНТИАНСТВОМ

Author(s): ANNA SHIYAN / Language(s): Russian Issue: 1/2022

The article considers the theory of cognition of the Russian and Soviet philosopher Vasily Seseman(1884–1963) in its relation to the main philosophical orientations in early 20th-century: phenomenology, neokantianism, and intuitionism. Seseman’s theory of cognition is interesting today because, following the tradition of neo-Kantianism, it largely shares the principles and methods of phenomenology, poses epistemological problems that were not explicitly formulated by Edmund Husserl, and offers solutions that are relevant today. The article highlights a common thematic field combining phenomenology, neo-Kantianism, and intuitionism. This field is set by the initial subject-object cognitive attitude, the desire to identify the conditions for the possibility of cognition, the recognition of the presence of a non-linguistic level of knowledge. Moving in this unified theoretical cognitive context of the early twentieth century, Seseman offers his own solution to the following problems: defining the subject of cognition, developing the method of intuition in general and in relation to the contemplation of essence, distinguishing between objective and non-objective attitudes and using this distinction to describe different types of cognition, thematizing the irrational in cognition, and understanding thejudgment and its role in the final formation of cognition. Seseman believes that the cognition of reality is preceded by the perception of its objects. He diverges from the Neo-Kantians, who claim that the objects of cognition are formed only in judgment, and holds a position than Husserl, according to whom we perceive the world around us already objectively. However, unlike Husserl, Seseman does not recognize the cognitive nature of perception and argues that knowledge begins with a reflexive fixation of the object of cognition. The cognition of an individual object is embodied in a judgment in which the relation of the object to its environment is fixed and the object is defined as a unique combination of universal properties. Finally, it is shown that the solution of epistemological questions inevitably leads Seseman to ontological issues.

ТРАНСЦЕНДЕНТАЛЬНЫЙ СОЛИПСИЗМ

Author(s): YAROSLAV SLININ / Language(s): Russian Issue: 1/2017

In the article I intend to demonstrate that the Cartesian rule never to accept anything unobvious anddoubtful for true ends up with solipsism. Confines himself to this rule Descartes obtains an elementaland absolute truth of “I think, therefore I am”. However, the doubtless existence of my ego does notimply the doubtless existence of the other egos. Descartes tried to find a way out by composing theontological argument for the existence of God. This argument cannot be recognized as sound sinceby no means all of it transitions are doubtless just as cogito ergo sum is. As a result Descartes failed toeliminate the solipsism problem. At a later stage Husserl trying to overcome relativism and skepticism,being convinced that each truth is an absolute and believing that all absolute truth must be doubtlessattempted to discover such truth. Husserl’s procedure of the phenomenological reduction appeared tobe an improved version of Descartes’s method of doubts. It delivers the result that the only existenceof transcendental ego and everything that is immanent to it is doubtless. This result correspondsto the Cartesian thesis of the obviousness of sum cogitans. According to Husserl the autonomousexistence of God and nature turn out to belong to the domain of doubtful transparentness. As for theexistence of other egos, according to Husserl it is transcendental and doubtless at the same time. Thesum cogitans appresentation which is an analogical apperception bears witness for that fact. Frommy point of view, nevertheless, an argumentativeness of the analogical apperception is no betterthan that of Descartes ontological argument. It cannot provide rationalization for the thesis that thetranscendental existence of other egos is obvious and doubtless. Thus, the transcendental solipsismstays ambiguous. In the end of the article I am analyzing the two main characteristics of sum cogitans:its contingency and discreteness.

ФЕНОМЕН EREIGNIS В ФИЛОСОФИИ М. ХАЙДЕГГЕРА

Author(s): ALEXEY STOVBA / Language(s): Russian Issue: 1/2022

The article is devoted to the reasoning of the „Ereignis“ phenomenon in the philosophy of M. Heidegger.It is worth to emphasize that one of the main trends in contemporary philosophy is an attempt of creation of new–non-substantial–ontology. The very specificity of such ontology lies in the fact that classical substance is replaced by the dynamical configuration of sense, which is not “purely theoretical ”but “ontological” in its core. “Ontological” means, in fact, that it is impossible to separate the mode of Being of phenomena from the process of thinking about them. Heidegger’s philosophy was one ofthe first attempts to create such ontology. It is worth to point out the three steps of the Heidegger’sstudies of Being. The first, “fundamental-ontological” step is characterized primarily through the “ontologicaldifference” between Being and entity, when the phenomenon of time represents by itself theirhidden basis. During the second, “radical-ontological” period, Heidegger has already carried out his famous “turn.” In compliance with this “turn,” the truth of Being, die Lichtung, substitutes time as the “pre-ontological” basement of Being. In this case, Being itself transforms into the Event, „Ereignis“. On the third, “post-ontological” stage of studies the focal point of Heidegger’s thought is “post-ontological difference” between the Being of entity and Being itself. On this stage both Being and time are rooted in the phenomenon of „Ereignis“. The latter has been now transformed from being a “simple Event” into a“matter of fact” (the new interpretation of the Husserl’s famous „die Sache selbst“) as the alternation of the “disclosedness” and “concealness” of Being and time. In this case, „Ereignis“ is not quasi-substantial basement of Being, time or entity but it shows itself as its “Beginning” („Anfang“), when the Truth of Being is replaced by the dynamical sense configuration of the event, i.e., a “matter of fact.” Thus, Heidegger has conceptually created a new type of thnon-substantial ontology, the core of which is the phenomenon of „Ereignis“ as the dynamical singular configuration of the temporal-ontological sense of the Event itself.

Феномен гостинності в українському та зарубіжному культурознавстві

Author(s): Alina Vyacheslavovna Poplavska / Language(s): Ukrainian Issue: 4/2018

The purpose of the article is to clarify the state of scientific understanding of the phenomenon of hospitality in Ukrainian and foreign culture studies. The research methodology is based on an analytical method, the application of which allowed to reveal the scientific and theoretical approaches on which the study of hospitality as a sociocultural phenomenon is based. Scientific novelty. Based on the analysis of the cultural studies of Ukrainian and foreign researchers, the state of the scientific understanding of the phenomenon of hospitality is revealed. Conclusions. It was concluded that among a significant number of works devoted to hospitality, only a few of them cover some of its aspects as phenomena of social culture; at the same time, the nature of hospitality as a product of socio-cultural development is not disclosed. The need to clarify the essence of the scientific-theoretical and methodological aspects of the study of hospitality as a socio-cultural phenomenon.

Феномен и схема. Подстъпи към една възможна критическа феноменология

Author(s): Kristiyan Enchev / Language(s): Bulgarian Issue: 3/2017

This article elucidates why the Kant’s transcendental scheme in its orthodox type is not a functionally reliable bridge in the transition from pure cognitive forms to real experiental “crystallizations”, and how this can be compensated by its transformation into a phenomenal structure including as its own elements regionally relevant kinaesthetic organization and “encoded ideas”. Ideas undergo deformalization – from “purely regulatory” schemes of reason, they go to constitutive structures that comprise regional figurative adhesions and as such receive regional “encoding” – contentful concretization. This type of rethinking of the transcendental scheme also leads to a significant change in the way in which local phenomena should be understood (such as, for example, socialization and education) so as to guarantee their rethinking in the transition from the empirical (but hermeneutically grasped manifold) to the phenomenal integrity in the encoded ideas as a regionally relevant, concrete “figurative kinship”.