71 found
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  1. Natalie Depraz (2013). D'une science descriptive de l'expérience en première personne: pour une phénoménologie expérientielle. Studia Phaenomenologica 13 (1):387-402.
    I would like to propose an interpretation of Ricœur’s first phenomenological works in the light of what I call an “experiential phenomenology”, by answeringthree important questions. The first is a factual and historical interrogation: why has Ricœur abandoned his project of a descriptive phenomenology after publishing his first volume of the The Voluntary and the Involuntary and why did he afterwards direct his philosophical research towards the problem of interpretation? The second interrogation is an epistemological and a methodological one: in (...)
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  2. Natalie Depraz (2002). Qu'est-ce qu'une épochè naturelle? Studia Phaenomenologica 2 (3-4):9-23.
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  3.  74
    Thomas Desmidt, Maël Lemoine, Catherine Belzung & Natalie Depraz (2014). The Temporal Dynamic of Emotional Emergence. Phenomenology and the Cognitive Sciences 13 (4):557-578.
    Following the neurophenomenological approach, we propose a model of emotional emergence that identifies the experimental structures of time involved in emotional experience and their plausible components in terms of cognition, physiology, and neuroscience. We argue that surprise, as a lived experience, and its physiological correlates of the startle reflex and cardiac defense are the core of the dynamic, and that the heart system sets temporally in motion the dynamic of emotional emergence. Finally, in reference to Craig’s model of emotion, we (...)
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  4. Natalie Depraz, F. Varela & Pierre Vermersch (2003). On Becoming Aware: A Pragmatics of Experiencing. John Benjamins.
    Searches for the sources and means for a disciplined practical approach to exploring human experience.
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  5. Natalie Depraz (2008). The Rainbow of Emotions: At the Crossroads of Neurobiology and Phenomenology. [REVIEW] Continental Philosophy Review 41 (2):237-259.
    This contribution seeks to explicitly articulate two directions of a continuous phenomenal field: (1) the genesis of intersubjectivity in its bodily basis (both organic and phylogenetic); and (2) the re-investment of the organic basis (both bodily and cellular) as a self-transcendence. We hope to recast the debate about the explanatory gap by suggesting a new way to approach the mind-body and Leib/Körper problems: with a heart-centered model instead of a brain-centered model. By asking how the physiological dynamics of heart and (...)
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  6. Jonathan Cole, Natalie Depraz & Shaun Gallagher, Unity and Disunity in Bodily Awareness: Phenomenology and Neuroscience. Association for the Scientific Study of Consciousness Workshop.
  7. Natalie Depraz (2004). Where is the Phenomenology of Attention That Husserl Intended to Perform? A Transcendental Pragmatic-Oriented Description of Attention. Continental Philosophy Review 37 (1):5-20.
    For the most part, attention occurs as a theme adjacent to much more topical and innovatingly operating acts: first, the intentional act, which represents a destitution of the abstract opposition between subject and object and which paves the way for a detailed analysis of our perceptive horizontal subjective life; second, the reductive act, specified in a psycho-phenomenological sense as a reflective conversion of the way I am looking at things; third, the genetic method understood as a genealogy of logic based (...)
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  8.  18
    Natalie Depraz (2001). The Husserlian Theory of Intersubjectivity as Alterology. Emergent Theories and Wisdom Traditions in the Light of Genetic Phenomenology. Journal of Consciousness Studies 8 (5-7):169-178.
    In this paper, I have a twofold aim: First I wish to show to what extent the Husserlian Theory of Intersubjectivity can be relevant for contemporary empirical research and for ancestral wisdom traditions, both in their experiences and in their conceptual tools; and secondly I intend to rely on some empirical results and experiential mystical/practical reports in order to bring about some more refined phenomenological descriptions first provided by Husserl. The first aim will be the main concern here, while the (...)
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  9. Natalie Depraz (2001). Lucidité du Corps de l'Empirisme Transcendental En Phénoménologie.
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  10. Natalie Depraz (2008). Living is Expressing. Phenomenology and the Cognitive Sciences 7 (1):143-145.
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  11. Natalie Depraz (1995). Phenomenological Reduction and the Political. Husserl Studies 12 (1):1-17.
    How can phenomenology describe an object as "the political"? The article endeavours to show how it is possible to apprehend such a theme from a _transcendental<D> perspective. After going through the methodic difficulties of the Cartesian way, which involves an egology intersubjectively extended to the monadology, the essay analyzes the non-Cartesian ways. Indeed, both of them pave the way for a political based on a plural structure. The way through the life-world as well as the way through psychology succeed in (...)
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  12.  21
    Natalie Depraz, F. Varela & Pierre Vermersch (2000). The Gesture of Awareness: An Account of its Structural Dynamics. In Max Velmans (ed.), Investigating Phenomenal Consciousness: New Methodologies and Maps. John Benjamins 13--121.
  13. Natalie Depraz, Francisco Varela & Pierre Vermersch (2003). The Basic Cycle. In Natalie Depraz, Francisco J. Varela & Pierre Vermersch (eds.), On Becoming Aware: A Pragmatics of Experiencing. John Benjamins 15-63.
  14.  34
    Natalie Depraz & Diego J. Cosmelli (2003). Empathy and Openness: Practices of Intersubjectivity at the Core of the Science of Consciousness. Canadian Journal of Philosophy 29 (sup1):163-203.
  15.  4
    Natalie Depraz (1998). Can I Anticipate Myself? Self-Affection and Temporality. In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Kluwer 83-97.
  16.  19
    Natalie Depraz (1997). La traduction de Leib : une crux phaenomenologica. Études Phénoménologiques 8 (26):91-109.
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  17.  47
    Natalie Depraz (1999). Seeking a Phenomenological Metaphysics: Henry's Reference to Meister Eckhart. [REVIEW] Continental Philosophy Review 32 (3):303-324.
  18.  69
    Natalie Depraz (2002). Confronting Death Before Death: Between Imminence and Unpredictability. Francisco Varela's Neurophenomenology of Radical Embodiment. [REVIEW] Phenomenology and the Cognitive Sciences 1 (2):83-95.
  19.  4
    Natalie Depraz (2000). Hyletic and Kinetic Facticity of the Absolute Flow and World Creation. In John B. Brough (ed.), The Many Faces of Time. Kluwer 25-35.
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  20.  34
    Natalie Depraz (2012). Empathy and Second-Person Methodology. Continental Philosophy Review 45 (3):447-459.
    How the phenomenology of empathy in Husserl and beyond and the second-person approach of cognition are able to mutually enrich and constrain each other? Whereas the intersubjective empathy is limited to face-to-face inter-individual relational experiences or, when socially embedded, results a non-individualized understanding of others in general, the second person approach of cognition opens the way for a plural relational yet individualized understanding of the other. I would like to show in this paper how the integration of both phenomenological and (...)
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  21.  3
    Natalie Depraz (1995). Transcendance Et Incarnation: Le Statut de L’Intersubjectivité Comme Altérité À Soi Chez Husserl. Vrin.
    le statut de l'intersubjectivité comme altérité à soi chez Husserl Natalie Depraz. REMERCIEMENTS À Jean-François Courtine tout d'abord, je tiens à exprimer ma très vive gratitude pour la confiance qu'il m'a témoignée en me donnant ...
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  22.  59
    Frederic Mauriac & Natalie Depraz (2009). “Second Persons”: The Example of a Psychiatric Emergency Unit: E.R.I.C. World Futures 65 (2):133 – 140.
    The goal of this article is to put to the fore the importance and the relevance of the “second persons” in the framework of the relational ethics where the person has being related as a primacy over the individual as an isolated subject. While using the psychiatric team of an emergency unit (E.R.I.C.) as a leading thread we seek to show the anthropology of being related, which underlines the practical ethics of such emergency team.
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  23.  59
    Natalie Depraz & Shaun Gallagher (2002). Phenomenology and the Cognitive Sciences: Editorial Introduction. Phenomenology and the Cognitive Sciences 1 (1):1-6.
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  24.  32
    Natalie Depraz, Francisco J. Varela & Pierre Vermersch (2000). La réduction a l'épreuve de l'expérience. Études Phénoménologiques 16 (31-32):165-184.
  25.  33
    Natalie Depraz (2002). Michel Henry's I Am the Truth. New Yearbook for Phenomenology and Phenomenological Philosophy 2:397-401.
  26.  29
    Natalie Depraz (2010). De l'“inter-attention” à l'attention inter-relationnelle. Le croisement de l'attention et de l'intersubjectivité à la lumière de l'attention conjointe. Symposium: The Canadian Journal of Continental Philosophy 14 (1):104-118.
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  27.  13
    Natalie Depraz (1999). The Phenomenological Reduction as Praxis. Journal of Consciousness Studies 6 (2-3):2-3.
    ’. . . through the epoche, the gaze of the philosopher in truth first becomes fully free. . . . [F]ree of the strongest and most universal, and at the same time most hidden, internal bond, namely, of the pre-givenness of the world.’ This paper is concerned with the method of phenomenological reduction understood as a disciplined embodied practice.
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  28.  6
    Natalie Depraz (1993). L'incarnation Phénoménologique, Un Problème Non-Théologique ? Tijdschrift Voor Filosofie 55 (3):496 - 518.
    What is the deeper meaning of embodiment in phenomenology? Does it have more than a mere homophonic or logical connection with embodiment (Incarnation) in theology, or are these two completely autonomous concepts? The present study not only endeavours to show the unity of sense, which was originally brought about by the theological idea of Incarnation, but also the transposition of that sense into the phenomenological topic of embodiment. From this the question arises whether the fundamental theological meaning is still asserting (...)
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  29.  15
    Natalie Depraz (2013). La traduction de Leib. Études Phénoménologiques 13 (26):91-109.
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  30.  13
    Natalie Depraz & Frédéric Mauriac (2012). Théo-phénoménologie I : l'amour? Jean-Luc Marion et Christos Yannaras. Revue de Métaphysique et de Morale 74 (2):247.
    D'un philosophe comme de l'autre, on peut dire qu'ils sont tous deux, dans l'horizon contemporain, des penseurs de l'amour. Tous deux s'inscrivent en faux contre la réduction de ce dernier à la sexualité, mais, tout autant, contre sa réduction inverse, plus ancienne, à une forme de mystique éthérée de type platonico-chrétien qui a pu se formuler sous le terme d'agapè. Nous nous proposons dans cette contribution d'étudier la pensée de J.-L. Marion en adoptant l'hypothèse d'une « unité théo-phénoménologique » de (...)
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  31.  2
    Natalie Depraz (2004). Vertical Context After Gurwitsch. In Lester Embree (ed.), Gurwitsch's Relevancy for Cognitive Science. Springer 45--57.
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  32. Natalie Depraz (forthcoming). Review-Michel Henry, I Am the Truth: Toward a Philosophy of Christianity, Trans. Susan Emanuel. Stanford: Stanford University Press, 2003. Ix+ 282 Pp. ISBN 0-8047-3780-0. [REVIEW] The New Yearbook for Phenomenology and Phenomenological Philosophy.
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  33. Natalie Depraz & Dan Zahavi (eds.) (1998). Alterity and Facticity: New Perspectives on Husserl. Springer.
     
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  34.  26
    Natalie Depraz (1996). Chair de l'Esprit Et Esprit de la Chair Chez Hegel, Schelling Et Husserl. Revue Philosophique De Louvain 94 (1):19-42.
  35.  11
    Nathalie Depraz & Natalie Depraz (forthcoming). La vie m'est-Elle donnée? Réflexions sur le statut de la vie dans la phénoménologie. Les Etudes Philosophiques.
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  36.  9
    Natalie Depraz (1997). Gibt es eine Gebung des Unendlichen? Perspektiven der Philosophie 23:111-155.
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  37.  7
    Natalie Depraz (2014). La inscripción de la sorpresa en la fenomenología de las emociones de Edmund Husserl. Eidos: Revista de Filosofía de la Universidad Del Norte 21:160-180.
    En este texto planteamos la pregunta por la inscripción de la sorpresa en la fenomenología de las emociones de Husserl. Pero antes de dar por supuesto que Husserl abordó el problema de la sorpresa, nos preguntamos si verdaderamente lo hizo y sí, incluso, se puede hablar de una "fenomenología de las emociones" en su obra. El texto está, así, motivado por dos interrogantes: ¿Es la sorpresa una emoción? ¿Husserl desarrolló verdaderamente una "fenomenología de las emociones"? Esto nos conducirá a 1) (...)
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  38.  10
    Natalie Depraz (2012). Delimitación de la emoción. Acercamiento a una fenomenología del corazón. Investigaciones Fenomenológicas 9:39.
    Las emociones hacen referencia, tanto en el lenguaje común como en el filosófico y científico, a una dimensión de la vida subjetiva que no está suficientemente delimitada. El objetivo de este trabajo es el de aproximarnos al fenómeno emocional a través del estudio de varias problemáticas asociadas al mismo. Por un lado, se realiza un análisis etimológico y conceptual de algunas nociones habitualmente relacionadas con las emociones, como es el caso de los términos �afección�, �sentimiento�, �feeling� o �Stimmung�. Por otro (...)
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  39.  8
    Natalie Depraz & Diego Cosmelli (2010). Empathy and Openness. Canadian Journal of Philosophy 33 (Supplement):163-203.
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  40. Emmanuel Alloa & Natalie Depraz (2012). Der Leib, ein 'merkwürdig unvollkommen konstituiertes Ding'. In Emmanuel Alloa, Thomas Bedorf, Tobias Nikolaus Klass & Christian Grüny (eds.), Leiblichkeit. Geschichte und Aktualität eines Begriffs. Mohr-Siebeck / UTB
  41.  14
    Natalie Depraz (1994). De l'altérité dans l'aperception comme structure fondamentale de la conscience. Études Phénoménologiques 10 (19):11-38.
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  42.  6
    Natalie Depraz (2009). The Failing of Meaning: A Few Steps Into a First-Person Phenomenological Practice. Journal of Consciousness Studies 16 (10-12):10-12.
    The experience I am going to go into refers to a process of emergence of meaning in consciousness. More particularly, what was given to me in terms of 'meaning' was the very lack of meaning of what was happening to me in the very moment. There is a crucial hypothesis here: this is the discovery of one's own experience and the production of a personal description of it within the framework of a disciplined practice. It is the only way to (...)
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  43.  8
    Natalie Depraz (2004). Le tournant pratique de la phénoménologie. Revue Philosophique de la France Et de l'Etranger 194 (2):149 - 165.
    Les acquis contemporains des sciences cognitives, mais aussi l'expérience spirituelle déposée dans la gnose sont, pour la phénoménologie, source d'un renouvellement inédit — à savoir, son tournant pratique, comme science méthodique pragmatique en première personne et comme praxis réglée d'examen de soi. Mais de là sciences cognitives et gnose métaphysique sortent également renouvelées. Phenomenology finds a new renewal in the contemporary findings of cognitive science and in the spiritual experience of gnosis. That is the practical turning point of phenomenology as (...)
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  44.  12
    Natalie Depraz (1996). Scientific Metaphysics and Transcendental Empiricism. Epoché: A Journal for the History of Philosophy 4 (2):23-46.
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  45.  5
    Natalie Depraz (2013). De Husserl à Foucault : la restitution pratique de la phénoménologie. Les Etudes Philosophiques 106 (3):333.
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  46.  4
    Natalie Depraz (2005). Radical Embodiment. In Helena De Preester & Veroniek Knockaert (eds.), Body Image and Body Schema. John Benjamins Publishing Company 62--173.
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  47.  4
    Natalie Depraz (2003). Pratiquer la réduction : la prière du coeur. Laval Théologique et Philosophique 59 (3):503-519.
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  48. Natalie Depraz (2000). Quand "écrire". c'est "décrire". Le statud du langage phénoménologique (Husserl, Derrida, Marion). Recherches Husserliennes 14:75-92.
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  49.  1
    Natalie Depraz (1994). Edmund Husserl, Adversus Haereses Mystikes? Laval Théologique et Philosophique 50 (2):327-347.
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  50.  2
    Natalie Depraz (1996). Le statut phénoménologique du monde dans la gnose : du dualisme à la non-dualité. Laval Théologique et Philosophique 52 (3):625-647.
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