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81. Studia Phaenomenologica: Volume > 9
Michel Henry Destruction ontologique de la critique kantienne du paralogisme de la psychologie rationnelle
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This previously unpublished text of Michel Henry’s was written during the preparation of his first major work published in 1963: The Essence of Manifestation. Being devoted to the philosophy of Immanuel Kant, this extensive text could be as well integrated in the above mentioned book, namely in the context where the author criticizes the ontological monism privileged by the strong tradition of German philosophy, from Jacob Boehme and Kant to Heidegger. Starting from the topic of self-knowledge, this text focuses on an internal division of Being, namely on the separation between consciousness and existence, an opposition that will take the form of a phenomenological distance. The author argues thus that the above mentioned German philosophical tradition is not able to grasp in its primordial nature the essence of the self, covered by the representation.
82. Studia Phaenomenologica: Volume > 9
Fausto Fraisopi Expérience et horizon chez Husserl: Contextualité et synthèse à partir du concept de « représentation vide »
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The work on the sixth Logical Investigation presents, to Husserl and moreover to transcendental phenomenology a new set of problems, questions and theoretical issues, which are deeply related to the concept of intuitive fulfilment. Here, the relation between core and halo, developed in 1908, must be integrated with the concept of horizon as a fundamental stucture of perception and every other kind of experience. The experience also became a contextual experience, essentially related and determined from a contextual situationality. More generally, each appearance consists of a whole system of appearances that are empty of content but are also potential manifestations of the same type. The state of consciousness depends upon the openness to pre-traced potentialities. The horizon, which is part of the noematic dimension described in Ideen I, begins here to presents itself as this fundamental intentional structure. The transcendental fixation of the concept of horizon therefore requires the further elaboration found in §§ 33-34, texts that specifically address the notion of “empty representations.”
83. Studia Phaenomenologica: Volume > 9
Jean Reaidy La connaissance absolue et l’essence de la vérité chez Maître Eckhart et Michel Henry
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This study approaches the question of absolute knowledge in its mystical and phenomenological essence. Henry’s phenomenology of life, by seeking the truth in its living donation, rejoins the source of phenomenality in an invisible way. This truth which vivifies our interiority is, in its depth, a divine revelation. When we let us receive ourselves in the invisible truth of God, we are this same truth that we feel immediately in our living flesh.
84. Studia Phaenomenologica: Volume > 9
Jad Hatem L’art comme phénoménologie de la subjectivité absolue: Henry et Balzac
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First we try to show that Henry’s philosophy of art meets Schelling’s ambition of exposing art as an organon of a philosophy of pathetic subjectivity (against the theory of imitation or reproduction). In this regard, Balzac’s novels serve as an illustration showing art to be the model of nature and not the other way round. Then Balzac’s main novel dealing with artistic creation, the Unknown Masterpiece, is interpreted using Henry’s grid, as an anticipation of Kandinsky’s abstraction.
85. Studia Phaenomenologica: Volume > 9
Jean Leclercq La provenance de la chair: Le souci henryen de la contingence
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What’s worth a philosophy which achieves a phenomenological reduction in an opposite direction of Husserl’s one? This contribution, disputing Rudolf Bernet’s accurate critiques, intends to demonstrate that Michel Henry doesn’t take a “theological turn” by investigating the Christian Logos, but chooses it as a philosophical proof of his previous researches about affectivity as rationality, which were stemming from a rigorous analysis of everyday life. According to Henry and his New Testament interpretation, truth is affectivity and life, and because there’s an “ipséité” in life, truth is a self. Yet, the Greek Logos just can’t consider the profoundness of life but the bodies, whereas the fleshy living Self generates and feels it in the fi rst and pathetic immanence.
86. Studia Phaenomenologica: Volume > 9
Jean-Yves Lacoste L’objet: constitution et réduction
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The article aims at providing a precise concept of the “object” as a being which appears in the field of perception without appearing to affection. Consequences follow: (a) what appears to us runs the perpetual danger of appearing only to perception, and therefore of being constituted as an object; (b) objectity belongs to most beings and is not the fruit of a constitution involving only our subjective causality; (c) what appears to us is also what we can reduce to its being ready-to-hand: technology and science begin where beings appear to us as objects; (d) the reality of objectity proves the partial legitimacy of metaphysics, and proves as well that no access to Being is possible except through the mediation of modes of being; (e) meanwhile, one has learnt to bypass the concept of “subject”: only “quasi-subjects” are available in the realm of experience.
87. Studia Phaenomenologica: Volume > 9
Frédéric Seyler Michel Henry et la critique du politique
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Does Michel Henry’s Phenomenology of life include an ethical and political dimension? It appears that the writings about Marx already include such aspects, especially in reference to the problem of social determinism. More generally, however, our attention must be focused on what Henry calls the transcendental genesis of politics which accounts for the lack of autonomy of the political field, just like in the case of economics. Politics may then be analyzed against that background, for instance in the writings on totalitarianism and democracy. The frame given by transcendental genesis is also tied to the fundamental opposition between barbarism and culture which pervades the axiological implications of Henry’s work. Because culture is always referring to a “culture of life,” it allows connecting life and its immanent reality with ethical/political questions.
88. Studia Phaenomenologica: Volume > 9
Eric Faÿ Organisation virtuelle, travail réel: Une critique henryenne de l’organisation virtuelle du travail humain
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This article presents a phenomenological perspective on the “virtual organisation” where people are obliged to work at a distance and where contact with others is limited to that of an electronic network. Drawing on Husserl, we see that when the “as-if ” presence is contrived in such a way, the organisation obstructs the life of consciousness. Furthermore, relying on Michel Henry’s writings, we explain how removing the parameter of “flesh” as a factor structuring encounters, this organizational form profoundly restricts the dynamism of the acting, subjective life.
89. Studia Phaenomenologica: Volume > 9
Camille Riquier Henry, Bergson et la phénoménologie matérielle
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Michel Henry recognized himself within Maine de Biran’s work, while rejecting the French spiritualistic tradition to which this one was attached. However, without occulting the great differences which separate him from this tradition, it seems that we find in Bergson’s first book, more than in Maine de Biran, the premises of an ontological dualism, such as he supported, which announces an authentic philosophy of the conscience, beyond any intentionality. In return, as if Michel Henry had emphasized a tendency already present in Time and Free Will, we could read again Bergson’s first book in the light of material phenomenology itself.
90. Studia Phaenomenologica: Volume > 9
Benoît Ghislain Kanabus Vie absolue et Archi-Soi: Naissance de la proto-relationnalité
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This article assumes that the Henryan concept of Archi-Ipseity is, in its internal unique structure, divided in two modalities — one potential and one actual — and that it derives from the organic concatenation of the transcendental process of the self-engendering of absolute Life. This hypothesis of an inner division of the Archi-Ipseity solves several textual ambiguities present Henry’s works, for exemple the fact that Henry’s text plays between antecedence and co-presence of hyper-power life and Archi-Ipseity: the Archi-Ipseity, although engendered by life, is simultaneously the condition and the accomplishment of this process.
91. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Virgil Ciomoş Phénoménologie et Théologie: sur les deux sens de la sécularisation selon Hegel
92. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Cristian Ciocan La Vie et la Corporalité dans Être et Temps de Martin Heidegger: Ière partie: le problème de la vie. Ontologie fondamentale et biologie
93. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Emilio Brito Déification, Dédivinisation, et Divinisation selon Heidegger
94. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Philippe Capelle Phénoménologies, Religion et Théologies chez Martin Heidegger
95. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Ion Copoeru Centration et Décentration dans la Phénoménologie Pure Husserlienne: le cas du noyau noématique
96. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Jocelyn Benoist Sens et fonctions de l’intentionnalité dans les Recherches Logiques
97. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Françoise Dastur Espace et intersubjectivité
98. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Cristian Ciocan La Vie et la Corporalité dans Être et temps de Martin Heidegger Iième partie: Le problème de la corporalité
99. Studia Phaenomenologica: Volume > 12
Emre Şan Corporéité et existence: Patočka, Merleau-Ponty, Maine de Biran
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We propose here to analyze Patočka’s dialogue with Merleau-Ponty and Maine de Biran with regard to the reciprocal implication of the body and existence. Patočka’s gesture seeks to discover the condition of existence and its effectiveness, named by the concept of flesh for Merleau-Ponty. What is the meaning of existence as constitutive flesh? The analysis will consist of three parts. The first part of the article presents the meaning of embodiment characterized by Merleau-Ponty in the analysis of the experience of the body as a sexed being. In the second part, we will analyze the corporeal movement that shows existence in its specificity. In the third and final part, we will analyze the original relationship of subjectivity to corporeal movement through Patočka’s reading of Maine de Biran.
100. Studia Phaenomenologica: Volume > 12
Dan Arbib Donner la mort ? Phénoménologie et sacrifice Note sur une interprétation de Derrida
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This article claims to dispute Derrida’s interpretation of Isaac’s sacrifice proposed in Donner la mort by means of three sources: 1) midrashic sources, which impose to read the sacrifice not as a requirement of murder, but as sacrifice of the sacrifice; 2) the phenomenology of Levinas which allows to measure the violence of the interpretation of Derrida and to return the biblical episode to the complications of the relationships between ethics and rationality; 3) the phenomenology of Marion, which, by refusing to interpret this biblical episode as a sacrifice following its common concept, proposes a phenomenological interpretation which returns the sacrifice to the conceptuality of the gift and donation, considered as impossible by Derrida. Far from being conflicting ways, these three layers of analysis can be capitalized and mutually validated.