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1. Studia Phaenomenologica: Volume > 11
Jan-Ivar Lindén Wirkungsmächtige Tradition. Hermeneutische und lebensphilosophische Aspekte
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The paper deals with the ontological questions related to tradition, especially focusing on Gadamer and Dilthey. It is argued that tradition should be regarded not that much as a limitation, but rather as an enabling finitude that gives access to reality. This ontological structure concerns several aspects of human existence, nomothetic science included. Historical background thus has an ontological impact that surpasses objectivistic approaches. A short discussion of causality in natural science traces the genealogy of the causal scheme and compares the notion of effect with the Wirkung in the sense of effective history (Wirkungsgeschichte). In this context the difference between the modern scientific concept of nature and the natura of the elder tradition appears to be important in order to understand the specificity of Diltheyan philosophy of life (Lebensphilosophie). There seems to be a complementary relation between hermeneutics and philosophy of life insofar as both currents are trying to reinstall the modern subject in reality, Gadamers main concern being the historical incarnation in a process, profoundly marked by language and Dilthey still trying to save part of nature in history. These two aspects can be regarded as almost direct answers to the inverse Cartesian tendency to liberate the subject from its history (represented by the prejudices) and from its bodily nature (represented by confuse sensual imagination). Experience (Erfahrung) and lived experience (Erlebnis) thus seem less contradictory than some passages in Gadamers Truth and Method would suggest.
2. Studia Phaenomenologica: Volume > 11
Vittorio De Palma Quallen, Menschen, Gestirngeister. Intersubjektivität, Anomalität und Gemeinwelt aus phänomenologischer Sicht
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This paper analyses the question of animals in the framework of the phenomenological problem of the common world. First, it underlines the contrast between Husserl’s idea of animals as subjects acting in accordance with a motivation, and the views of Descartes, Heidegger and Sellars, who consider animal behaviour as mechanical or instinctive. After an account of the phenomenological approach to the question of the common world and of Husserl’s position concerning animals, it is showed that the results of scientific research on animal behaviour mainly confirm that position.
3. Studia Phaenomenologica: Volume > 11
Thomas Arne Winter Verdeckungsgeschichte. Heideggers phänomenologische Traditionskritik
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Heidegger’s phenomenological critique of tradition shows tradition as a history of covering-up, which can be analysed in respect to different modes of covering-up: (1) the hiddenness of alternative interpretations, (2) the burying-over of the origin, (3) the disguise of Dasein and the world, (4) the falling as anexistential covering-up. Destruction and the handing down to oneself are two possibilities of uncovering the covering-ups by means of repetition. AlthoughHeidegger’s understanding of tradition proves to be one-sided, it is fruitful for an acknowledgement of the phenomenological ambivalence that is essentialto tradition.
4. Studia Phaenomenologica: Volume > 11
Wei Zhang Person und Selbstgefühl im phänomenologischen Personalismus Max Schelers
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The meanings of person in Scheler’s phenomenology are discussed on three levels: that of epistemology, of ontology and of ethics. One can find the possible unity among these three levels through the concept of “selffeeling”. There are also three different philosophical meanings of self-feeling: “self-feeling 1” on epistemological level, “self-feeling 2” on ontological level, and “self-feeling 3” on ethical level. The person is self-given and gains its selfidentity through “self-feeling 1”. The person is related to its own existence and its being, as well as to the absolute being in the negative and positive “selffeeling 2”. Therefore, the pattern of the being of the person is the becoming of the person, more exactly, is the to-be of the person toward the ideal ordo amoris and the ideal value-essence of person. According to Scheler, “self-feeling 3” builds the technique of personal salvation. One can completely understand Scheler’s phenomenological concept of person through the three meanings of self-feeling.
5. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Mădălina Diaconu Phänomenologie als Speläologie oder Prolegomena zu einer Philosophie des Essens
6. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Mădălina Diaconu Phänomenologie und Kunst / Fenomenologie a umìní
7. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Matteo Bianchin Intentionalität und Interpretation Auffassung, Auslegung und Interpretation in der Phänomenologie Husserls
8. Studia Phaenomenologica: Volume > 3 > Issue: 1/2
Klaus Hedwig „Inseln des Unglücks“: Über das Schlechte in der Summation des Guten Aristoteles-Brentano-Katkov
9. Studia Phaenomenologica: Volume > 3 > Issue: 1/2
Wilhelm Baumgartner Franz Brentano: „Grossvater Der Phänomenologie“
10. Studia Phaenomenologica: Volume > 3 > Issue: 1/2
Ion Tănăsescu Ist die Empfindung intentional?: Der Brentanosche Hintergrund einer Kritik Husserls
11. Studia Phaenomenologica: Volume > 3 > Issue: 1/2
Bernhard Waldenfels Zwischen Sagen und Zeigen: Überlegungen zu Husserls Theorie der Okkasionellen Ausdrücke
12. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rolf Kühn Das Konstitutionsproblem des eigenen Leibes: Eine radikalphänomenologische Analyse im Anschluss an Maine de Biran
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A phenomenological reading of Pierre Maine de Brian (1766-1824) offers a valuable understanding of one's own body in relation to the ego's apperceptive effort. As an organic mass, the body follows the double movement of this effort, manifested by an inner and an outer resistance. This movement allows the „constitution” of the world as correlative to the deployment of a force, identified with the apperception of the ego itself. This practical radicalization of the cogito can be viewed as the first outstanding achievement of phenomenology itself, even prior to its historical foundation by Husserl.
13. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Bogdan Mincă Das Modell der Herstellung: Über den Bezug Technē -- Eidos -- Logos in M. Heideggers interpretationen zu Aristoteles
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In his interpretations of Aristotle (1921-27), Heidegger argues that the ontological model of poiēsis (Herstellung, production, understood as bringing something into being by way of craftsmanship or art) played an essential part in the development of all major concepts of Greek metaphysics. The being of man and nature were understood in the light of the being of the produced things (erga), which Heidegger calls Vorhandensein (ousia). We will show here how Heidegger interprets three central words of Aristotle’s philosophy: technē (the knowledge which guides all steps of production), eidos (the aspect of the thing to be produced) and logos (the uncovering and bringing-together of all the characters which constitute the aspect).
14. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rainer Schubert Zum Problem der Erkenntnis in Heideggers Sein und Zeit
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The author argues that in Sein und Zeit Heidegger speaks about knowledge only in negative terms (as Ent-weltlichung) and thus he is missing the possibility of a synthesis between our being-in-the-world and our knowledge of objects. Consequently, the discussion of all instruments, ready-to-hand for knowing something, does not take place. All measuring instruments represent exactly the link between the pragmatic and the theoretical level of human existence. The essay comes to the conclusion, that the lack of any positive description concerning the ontological possibility of the synthesis between existential and categorical analyssis is the reason for the gap between Heidegger’s philosophy and the world of quantifying sciences.
15. Studia Phaenomenologica: Volume > 7
Jan Patočka Briefe an Krzysztof Michalski
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We reproduce here forty previously unpublished letters sent by Jan Patočka to the Polish philosopher Krzysztof Michalski between 1973 and 1976. The letters to Michalski reveal his key role in motivating Patočka to formulate his ideas concerning the philosophy of history and present them first in a series of underground lectures in Prague and finally on paper in his last samizdat book, the Heretical Essays on the Philosophy of History.
16. Studia Phaenomenologica: Volume > 7
Ivan Blecha Nietzsche in der tschechischen Phänomenologie: Patočka und die Frage nach dem Sinn
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This paper attempts to compare the positions of Jan Patočka and Pavel Kouba concerning Friedrich Nietzsche and thus to show the role of his philosophy in the Czech phenomenology. The difference between Patočka and Kouba is that Patočka (in a similar way as Heidegger) understands Nietzsche still as a representative of traditional metaphysics (although brought to the utmost frontier), whereas Kouba succeeds to incorporate Nietzsche in the corpus of phenomenological thought and adopt his basic ideas for the specific understanding of the world and of the position of Man in the world. In Kouba’s concept, Nietzsche is not just a figure from the history of philosophy, but an interesting focus around which phenomenological self-reflection can gravitate.
17. Studia Phaenomenologica: Volume > 7
Jan Patočka Das Innere und die Welt: (aus dem Tschechischen übersetzt von Sandra Lehmann, Einführung von Ana Cecilia Santos)
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Presented here is the German translation of Jan Patočka’s fragment Nitro a svět (The Inner and the World) which was written in the 1940s and belongs to the so called „Strahov Papers“. The fragment reflects Patočka’s early attempts towards a thinking of subjectivity and the world. Thereby Patočka’s approach is phenomenological, but also integrates motives of German Idealism. The critical impact of the fragment lies in its orientation against the scientific biologism of its times.
18. Studia Phaenomenologica: Volume > 7
Ivan Chvatík Geschichte und Vorgeschichte des Prager Jan Patočka-Archivs
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This paper presents a short biography of Jan Patočka, as well as biographical data of the author in connection to the life and work of Jan Patočka. The paper describes Patočka’s academic activity at Charles University between 1968 and 1972, how he continued by giving private underground seminars in the dark years of 1972 to 1976, and how his engagement culminated in the dissident movement Charter 77. The author explains how the unofficial underground Patočka Archive was established on the very day of Patočka’s death, even before the terrible events around his funeral. Before the official Patočka Archive was founded on the 1st of January, 1990, many volumes of his works were edited secretly during the period of 1977 to 1989. This made it possible to continue successfully publishing the series of the Complete Works of Jan Patočka after 1990.
19. Studia Phaenomenologica: Volume > 7
Peter Trawny Die Moderne als Weltkrieg: Der Krieg bei Heidegger und Patočka
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In the article “The Modern Age as World War” Heidegger’s and Patočka’s considerations of the First and the Second World War are interpreted as a reflection on the modern age. The historical background of this reflection goes back through an important influence of Ernst Jünger to Heraclitus’ thought of an all-ruling πόλεμος, which brings forth the close affinity between Heidegger and Patočka. Here it is unavoidable to pay heed to the question, whether war that is understood on the basis of the Heraclitean πόλεμος is a historical (geschichtliches) event or not. Besides this, Heidegger’s and Patočka’s philosophical approaches to the world war are set back in the context of their thoughts, which we can find by Hobbes, Kant, Hegel, or Clausewitz. In the end, we argue that Heidegger’s and Patočka’s thinking of war is a contribution to the almost refused self-knowledge of the modern age itself.
20. Studia Phaenomenologica: Volume > 7
Ana Cecilia Santos Die Lehre des Erscheinens bei Jan Patočka: Drei Probleme
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In this article the author attempts to establish whether we can find a “theory of appearance” in the philosophy of Jan Patočka. The “appearance” for Patočka is basically composed of two elements. First there is a “primeval movement” which accounts for an infinite possibility of phenomena. The second element is the relation of this movement with an “addressee”, the subjectivity. If we begin to analyse the unity of these two elements we fundamentally come across three problems: what is it that appears, when appearance presupposes a certain totality of appearance; how does this total appearance come forth; and, finally, is this whole “structure of appearance” taken as a free movement, kept once and for all within the boundaries of phenomenology, which is founded on a precise and positive term of “appearance” — or do we have to stipulate a special “experience” as the starting point of a phenomenology, which accepts the abyssal impossibility to control its frame?