By Jan Patočka
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This publication is a longer photographic essay approximately topographic positive aspects of the panorama. It integrates philosophical techniques to panorama belief with anthropological reports of the importance of the panorama in small-scale societies. this angle is used to ascertain the connection among prehistoric websites and their topographic settings.
Maurice Merleau-Ponty is well known for his emphasis on embodied perceptual event. This emphasis at first relied seriously at the optimistic result of Gestalt psychology in addressing matters in philosophical psychology and philosophy of brain from a phenomenological viewpoint. besides the fact that, a long way much less paintings has been performed in addressing his evolving notion of the way such an account prompted extra normal philosophical concerns in epistemology, debts of rationality, or its prestige of theoretical discourse.
God isn't really strength which screens itself on the earth; he's on this planet incognito. He either supplies glimpses of himself on the earth and whilst hides himself. it truly is in human freedom instead of in necessity or within the coercion of guy, or in causative determinism, that he finds himself. God determines not anything and governs not anything.
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Platonic speech is thus itself a strange speech, infected by the strangeness of Socrates, since it speaks only in order to enforce its own silence, to make apparent the necessity of that silence. It thus becomes possible to hear the silence of Plato, as his own text announces that silence. But have we therefore grasped the conditions of this silence? Do we know how it comes to be imposed upon him and thus upon us? Are we able to question the ground of this necessity? Achieving a perspective on what establishes the impossibility of this speech presupposes being able to question such a ground, for in no other way can it appear as a decision, as something contingent.
Yet Socrates is not just subjected to this operation, not merely an effect of it. He appears also as its originator, as one who withdraws in his own appearance. As this strange appearance, Socrates holds a placeless place, indicating an uncanny and tragic doubling of nature in human life. Attending to this doubling of nature in the ﬁgure of Socrates leads to a different way of reading Plato, just as this way of reading Plato proves to open up the doubling itself. Before pursuing this reading further, I want now to show brieﬂy how the most traditional account of Socrates, far from denying this descent, can also be seen to consist in its continual conﬁrmation, whether knowingly or not.
But if it is then assumed that poetry, like the ethical løgoq, also remains oriented toward the good, although in its own distinctive way, how then can poetry be persuasive by seeking to address what is general? The use of the proper name, according to this passage in the Poetics, does not pertain to the individual as a singularity at all, as an irreplaceable occurrence. It is as if the proper name would belong to nobody because it must pertain to everybody. This is what the tragedians are talking about when they present Oedipus and Antigone, Iphigenia and Orestes.