У даному розділі з підручника "Методологія та організація наукових досліджень" увага приділена розгляду використання феноменологічного методу для гуманітарних наук.

Ranging from Alan Turing’s seminal 1936 paper to the latest work on Kolmogorov complexity and linear logic, this comprehensive new work clarifies the relationship between computability on the one hand and constructivity on the other. The authors argue that even though constructivists have largely shed Brouwer’s solipsistic attitude to logic, there remain points of disagreement to this day. Focusing on the growing pains computability experienced as it was forced to address the demands of rapidly expanding applications, the content maps the (...) developments following Turing’s ground-breaking linkage of computation and the machine, the resulting birth of complexity theory, the innovations of Kolmogorov complexity and resolving the dissonances between proof theoretical semantics and canonical proof feasibility. Finally, it explores one of the most fundamental questions concerning the interface between constructivity and computability: whether the theory of recursive functions is needed for a rigorous development of constructive mathematics. This volume contributes to the unity of science by overcoming disunities rather than offering an overarching framework. It posits that computability’s adoption of a classical, ontological point of view kept these imperatives separated. In studying the relationship between the two, it is a vital step forward in overcoming the disagreements and misunderstandings which stand in the way of a unifying view of logic. (shrink)

Communication and content presents a comprehensive and foundational account of meaning based on new versions of situation theory and game theory. The literal and implied meanings of an utterance are derived from first principles assuming little more than the partial rationality of interacting agents. New analyses of a number of diverse phenomena – a wide notion of ambiguity and content encompassing phonetics, syntax, semantics, pragmatics, and beyond, vagueness, convention and conventional meaning, indeterminacy, universality, the role of truth in communication, semantic (...) change, translation, Frege’s puzzle of informative identities – are developed. Communication, speaker meaning, and reference are defined. Frege’s context and compositional principles are generalized and reconciled in a fixed-point principle, and a detailed critique of Grice, several aspects of Lewis, and some aspects of the Romantic conception of meaning are offered. Connections with other branches of linguistics, especially psycholinguistics, sociolinguistics, historical linguistics, and natural language processing, are explored. -/- The book will be of interest to scholars in philosophy, linguistics, artificial intelligence, and cognitive science. It should also interest readers in related fields like literary and cultural theory and the social sciences. (shrink)

What happens to the inner light of consciousness with the death of the individual body and brain? Reductive materialism assumes it simply fades to black. Others think of consciousness as indicating a continuation of self, a transformation, an awakening or even alternatives based on the quality of life experience. In this issue, speculation drawn from theoretic research are presented. -/- Table of Contents Epigraph: From “The Immortal”, Jorge Luis Borges iii Editor’s Introduction: I Killed a Squirrel the Other Day, Gregory (...) M. Nixon iv-xi Research Essays The Tilde Fallacy and Reincarnation: Variations on a "Skeptical" Argument Teed Rockwell 862-881 Death, Consciousness, and Phenomenology, Steve Bindeman 882-899 The Idealist View of Consciousness After Death, Bernardo Kastrup 900-909 Consciousness, a Cosmic Phenomenon—A Hypothesis, Eva Déli 910-930 The Theory of a Natural Afterlife: A Newfound, Real Possibility for What Awaits Us at Death, Bryon K. Ehlmann 931-950 Near-Death Cases Desegregating Non-Locality/Disembodiment via Quantum Mediated Consciousness: An Extended Version of the Cell-Soul Pathway, Contzen Pereira & J Shashi Kiran Reddy 951-968 On the Possible Existence of Quantum Consciousness After Brain Death, Massimo Pregnolato & Alfredo Pereira Jr. 969-991 Science and Postmortem Survival, Edward F. Kelly 992-1011 Explorations ISS Theory: Cosmic Consciousness, Self, and Life Beyond Death in a Hyperdimensional Physics, Chris H. Hardy 1012-1035 Does the Consciousness End, Remain Awake, or Transform After Death? Radivoj Stankovich (with Micho Durdevich) 1036-1050 Big Bang Spirituality, Life, and Death, Ken Bausch 1051-1063 Death, Consciousness and the Quantum Paradigm, Ronald Peter Glasberg 1064-1077 Living With Limits: The Continuum of Consciousness, Donald Brackett 1078-1098 Mysticism, Consciousness, Death, Mike Sosteric 1099-1118 What Dies? Eternalism and the Afterlife in William James, Jonathan Bricklin 1119-1140 Theories of Consciousness and Death: Does Consciousness End, Continue, Awaken, or Transform When the Body Dies? Roger Cook 1141-1153 It’s the Other Way Around: Matter is a Form of Consciousness and Death is the End of the Illusion of Life in the World, James P. Kowall & Pradeep B. Deshpande 1154-1208 Statements A Feminine Vision for the World Consciousness, & a New Outrageous Ontology, Lorna Green 1209-1217 The Mask of Eternity: The Quest for Immortality and the Afterlife, Iona Miller 1218-1228 Are We Really “such stuff as dreams are made on”? Chris Nunn 1229-1225 Is the Afterlife a Non-Question? (Let's Hope Not), Deepak Chopra 1226-1230 Life After Death? An Improbable Essay, Stuart Kauffman 1231-1236. (shrink)

The following paper explores the foundations of phenomenology, and seeks to provide those new to the discipline with ways of understanding its claims to assist knowers to attend to 'the things themselves'. Practical applications of this mode of inquiry are linked to adult education practice which is the author's field of practice but most of the ideas are readily applicable to social events and practices such as nursing, social work, recreation, history and the like. Indo-Pacific Journal of Phenomenology , Volume (...) 1, Edition 1 April 2001. (shrink)

This paper explores some of the ways in which phenomenological approaches have been linked to contemporary social science inquiry into human ways of knowing and learning in the fields of education and nursing research. It then looks at four contemporary approaches which draw on phenomenology namely: distinguishing imaginal from rational/logical knowing as an alternative and complementary mode of knowing; using ‘arts based’ or ‘expressive’ approaches to inquiry; developing hermeneutic text making to present research findings and using heuristics in a cyclical (...) approach to understanding forms of human experience. The suggestion is that these approaches could be enriched and deepened by a more explicit exploration of phenomenological approaches and that conversely, some of forms of phenomenological research might be enriched by the use of these approaches. Indo-Pacific Journal of Phenomenology , Volume 4, Edition 1 July 2004. (shrink)

The last few years have seen increasing research interest in moods and atmospheres. While this trend has been accompanied by growing interest in the history of the wordStimmungin other disciplines, this has not yet been the case within philosophy. Against this background, this paper offers a conceptual history of the wordStimmung, focusing on the period from Kant to Heidegger, as this period is, presumably, less known to researchers working with notions like mood, attunement or atmosphere today. Thus, considering this period (...) might provide conceptual resources not yet considered in current debate.Stimmunghas the remarkable feature of encompassing the entire semantic field of mood and atmosphere, insofar as both subjects and objects can literally be inStimmung.Stimmungmight refer to the state or condition of being attuned, which is understood as a dispositional state, as well as the process or act of attuning, which includes self-activating and foreign-determined forms of attuning. The word was first used for the tuning of musical instruments, but was quickly transferred to the fields of aesthetics, psychology, and physiology. This paper will focus on the contrast between the psychological canonization ofStimmungas a type of mental state, and the use ofStimmungas an untranslatable, irreducible metaphor with unique semantic force allowing for original theorizing. (shrink)

The use of phenomenology and phenomenography as a method in the educational research literature has risen in popularity, particularly by researchers who are interested in understanding and generati...

This article is a phenomenological exploration and description of certain selected aspects of living the specificities and conundrums posed by what is usually, if problematically, called a ‘phantom limb’. Using my own body as an ‘intimate laboratory’, I attend to the dynamics and mutability of the supposed ‘phantom’, both during the post-operative period of the above-the-knee amputation of my left leg as well as after I began to use and incorporate my prosthetic leg. Throughout, I explore the reversible aspects of (...) my two legs as ‘phantom’ and ‘real’, present and absent, and visible and invisible — paying attention, as well, to the lived and linguistic sense we make of our bodies in ‘parts’ and our bodies as ‘whole’. (shrink)

This article strives to combine conceptions of the person by Semën Frank. From his early critical Marxist works to his metaphysical personalism and late Christian anthropology, he covered normative-ethical, transcendent-epistemological, and "total unity'—ontological questions in equal measure. This diversity will be synthesized in comparisons of his personalist and ontological thought. The text will highlight Frank's different schemes of personal modes of being, i.e. correlations between the 'I-thou' relationship and the absolute being, and move on to contrast his concepts of ontological (...) personality. /// Dieser Artikel untersucht Semën Franks Personalitätskonzeptionen, wie er sie von der Revolutionszeit um 1905 bis in die späte Emigrationszeit entwickelt hat. Von seinen frühen Artikeln - inspiriert durch den kritischen Marxismus -bis zum metaphysischen Personalismus und zur christlichen Anthropologie behandelt er gleichermaßen normativ-ethische, transzendental-epistemologische und identitätsgeleitete, ontologische Fragen. Diese Vielfalt wird nun produktiv zusammengeführt in Gegenüberstellungen seines personalen und ontologischen Denkens. Dazu erarbeitet dieser Text Franks verschiedene Entwürfe personalen Seins, genauer die Korrelationen zwischen der frankschen 'Ich-Du-Beziehung' und dem absoluten Sein um so seine Konzeptionen einer ontologischen Personalität zu kontrastieren. (shrink)

Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal (...) relevance of these efforts to the fate of the Husserlian tradition. Indeed, it covers a wide array of perspectives on these questions, ranging from tentative demonstrations of the cognitively misleading character of Husserl's ideas, inasmuch as they would incarnate the same foundational errors as cognitivism, to diametrically opposed views arguing that the naturalist bent of contemporary cognitive science is ill-conceived, and that only the brand of transcendentalism defended by Husserl can provide it with adequate foundations. (shrink)

La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la (...) comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion. (shrink)

The paper examines needs experienced during the late stage of AIDS with reference to a phenomenological explication of unstructured interviews with persons with acute symptoms of the disease. A distinct pattern of health care needs emerged, characterized by a relative emphasis on the psychosocial as distinct from biomedical or economical aspects of the disease and emotion focused coping strategies. Results are compared with those of other studies and implications for palliative care are discussed. Indo-Pacific Journal of Phenomenology , Volume 1, (...) Edition 1 April 2001. (shrink)

Die vorliegende Arbeit thematisiert eine sowohl im deutschen als auch im spanischen und englischen Sprachraum weitgehend unbekannte philosophische Kontroverse zweier herausragender Figuren der Rezeptionsgeschichte von Husserls Phänomenologie in Mexiko zur Zeit des spanischen republikanischen Exils. Es handelt sich um die Diskussion zwischen José Gaos und Luis Villoro über den phänomenologischen Begriff der Lebenswelt. Im ersten Teil meiner Darstellung werde ich den akademischen Kontext dieser Diskussion erörtern. Im zweiten Teil gehe ich auf die Hauptthese eines Vortrags ein, den Gaos 1963 in (...) Mexiko-Stadt vor einem internationalen Publikum hielt und der als die erste dokumentierte Behandlung des Lebensweltbegriffs in der spanischsprachigen Philosophie gilt. Der dritte Teil behandelt Villoros Erwiderung auf Gaos’ Vortrag und die sich daraus ergebende Auseinandersetzung der beiden Philosophen. Im vierten Teil ziehe ich eine kritische Bilanz des Inhalts dieser Diskussion im Licht des aktuellen Stands der Husserlforschung. Dabei, und schließlich auch im fünften Teil, wird sich die unverkennbar radikale Bedeutung dieser Diskussion für die aktuelle phänomenologische Forschung herausstellen, insbesondere im Hinblick auf das Forschungsdesiderat einer Erklärung der systematischen Verhältnisse zwischen transzendentaler Erkenntniskritik und Lebenswelttheorie. (shrink)

William James’s reputation in the field of emotion research is based on his early psychological writings where he defines emotions as ‘feelings of bodily changes’. In his later work, particularly in his study of mystic emotion, James comes up with what looks like a completely different approach. Here his focus is on positive feelings of inspiration and joy, but also on downbeat moods like melancholy and depression. He examines how these feeling states give meaning to an individual’s life. Theorists often (...) speculate about a gap between James’s early writings and his later work, and assume that the later James turned from an evolutionary-minded natural scientist into a metaphysical philosopher. In my paper, I follow Ratcliffe in his view that a sharply drawn line between the early and the late work is implausible and that James’s later study of mysticism fits nicely with his early psychology. Drawing on James, I show how in his later work, James develops a theory of embodied emotions that anticipates the role ascribed by twentieth century phenomenology to anxiety and other ‘bad moods’, as possibilities for philosophical reflection and self-understanding. (shrink)

Little is known about older persons’ expectancies (or anticipations) about the possible actions of home-care professionals, although such data have implications for the ethics of home care and home-care policies. From a longitudinal study of older women’s experience of home care, findings are reported concerning their expectancies of professional home-care providers. A descriptive phenomenological method was used to detail the structure of the experience and its context. Data were analyzed from a series of interviews with 13 women aged 82 to (...) 96 years. Among the five key structures of experience were ‘finding that someone has the job of helping me here’ and ‘determining where the helper’s field lies’. Two subsets within a category of expectancies were differentiated: speculations about helpers’ possible actions and expectancies about outcomes of helpers’ actions. As parameters of relational ethics, clients’ speculations and expectancies are appropriate bases for dialogue about older widows’ relationships with home-care professionals and the foci of home-care policies. (shrink)

The various forms of accounting practice have a long history. However, the focus of historical accounting scholarship examining premodern times has tended to be the genesis of double-entry book-keeping techniques. In particular, very few scholars have examined influences on the adoption of management accounting techniques in the ancient periods of India’s long history. We respond to this lacuna by examining management accounting at an organizational level within an ancient and economically successful society, namely the Mauryan period. The aim is to (...) explore management accounting practices implicated in the enforcement of economic and ethical behavior in the daily lives of Mauryan organizational actors. Drawing on a translation of original records in the form of a collection of texts known as the Arthasastra, this paper explores the intended uses of management accounting and, in particular, controls to persuade organizational actors to adapt the values and norms of wealth generation within the boundaries of socially acceptable roles. Our contribution is to highlight the society-oriented role of management accounting within Mauryan organizations. (shrink)

Naturalistic philosophers ought to think that the mind is continuous with the rest of the world and should not, therefore, be surprised by the findings of the extended mind, cognitive integration and enactivism. Not everyone is convinced that all mental phenomena are continuous with the rest of the world. For example, intentionality is often formulated in a way that makes the mind discontinuous with the rest of the world. This is a consequence of Brentano’s formulation of intentionality, I suggest, and (...) can be overcome by revealing that the concept of intentional directedness as he receives it from the Scholastics is quite consistent with the continuity thesis. It is only when intentional directedness is conjoined with intentional inexistence that intentionality and content are consistent with a discontinuity thesis (such as Brentano’s thesis). This makes room to develop an account of intentional directedness that is consistent with the continuity thesis in the form of Peirce’s representational principle. I also argue against a form of the discontinuity thesis in the guise of the derived/underived content distinction. Having shown that intentionality is consistent with the continuity thesis I argue that we should focus on intentionality and representation as bodily enacted. I conclude that we would be better off focussing on representation and intentionality in action rather than giving abstract functional accounts of extended cognition. (shrink)

In this paper the author explores certain fulfilling personal experiences that he describes as the presencing of space, i.e. the way in which an individual’s spatial involvement may put him or her in contact with reality as a whole. These experiences are investigated from a phenomenological perspective, and the differences between them and other similar experiences, such as that of the sublime or topophilia, are highlighted. A neologism is introduced: topoaletheia to name a distinctive type of spatial experience. This concept (...) may enrich the discussion about our involvement with space in our built environments. (shrink)

This article is a continuation of the challenge begun by early phenomenologists of the reductionistic scientism of Natural Science Psychology. Inspired by five distinctions of Emmanuel Levinas, it seeks to bring a deeper interruption of the seemingly unalterable force of mainstream psychology to model itself after the hard sciences. Levinas distinguishes the experience of totality from infinity, need from desire, freedom as self-initiated and self-directed from freedom as invested by and for the Other, active agency from radical passivity, and the (...) said from saying. Five commonly accepted characteristics of science, objective, empirical, causal, reducible, and value neutral, are used to compare three approaches to psychology: Natural Science, Phenomenology , and Psychology for the Other. Using the definition of science, “knowing the phenomenon as it shows itself,” this paper argue that Natural Science Psychology is the least “scientific,” Phenomenological Psychology is more scientific, and Psychology for the Other is the most “scientific” with its ethical command to allow the Other to reveal her/himself. This extravagant but compelling claim is illustrated with descriptions of research and therapy. (shrink)

Hermeneutic phenomenology is a research method used in qualitative research in the fields of education and other human sciences, for example nursing science. It is a widely used method example in Scandinavia, and Van Manen is well known for his hermeneutic phenomenological method. In many studies the hermeneutic phenomenological method is inarticulate or ambiguous. Researchers generally lack a common understanding of what this method actually is. One reason for that is that the expression “hermeneutic phenomenological method” is contradiction in terms. (...) Hermeneutics and phenomenology have their own distinct history. Hermeneutics and phenomenology as philosophical disciplines have their own distinct aims and orientations. Hermeneutic is orientated to historical and relative meanings. Phenomenology in Husserlian sense is orientated to universal and absolute essences. Martin Heidegger connects hermeneutics and phenomenology in very sophisticated manner as hermeneutical phenomenology and he provides a very specific definition of his brand of phenomenology. For Heidegger, hermeneutical phenomenology is the research of the meaning of the Being as a fundamental ontology. However, this kind of phenomenology is of no use for educational qualitative research. (shrink)

This paper addresses two issues in Richard Swinburne’s book Are We Bodies or Souls? I interpret Swinburne’s modal argument as an example of a priori synthetic knowledge. Swinburne’s thesis that every person possesses “thisness” is compared with Kant’s distinction between the empirical character and the intelligible character.

This paper presents a Heideggerian phenomenological analysis of screens. In a world and an epoch where screens pervade a great many aspects of human experience, we submit that phenomenology, much in a traditional methodological form, can provide an interesting and novel basis for our understanding of screens. We ground our analysis in the ontology of Martin Heidegger's Being and Time [1927/1962], claiming that screens will only show themselves as they are if taken as screens-in-the-world. Thus, the phenomenon of screen is (...) not investigated in its empirical form or conceptually. It is rather taken as a grounding intentional orientation that conditions our engagement with certain surfaces as we comport ourselves towards them “as screens.” In doing this we claim to have opened up the phenomenon of screen in a new and meaningful way. (shrink)

La fenomenología husserliana es concebida desde el principio como un intento de superar la metafísica tradicional. El presente estudio intenta comprender el sentido y alcance de esta superación mediante un viaje al interior del proyecto filosófico de Husserl. En su itinerario intelectual dos conceptos son fundamentales: la reducción y la pregunta por el origen. En estas coordenadas la fenomenología es presentada como una filosofía que restituiría el sentido ori-ginario de la metafísica y de todo el proyecto científico.From the beginning Husserl’s (...) Phenomenology is conceived as an attempt to overcome the traditional metaphysics. The present study tries to understand the meaning and scope of this overcoming by an incursion into the interior of the philosophical project of Husserl. In his intellectual itinerary two concepts are fundamental: the reduction and the question of the origin. In these coordinates Phenomenology is presented as a philosophy that would restore the original meaning of metaphysics and the entire scientific project. (shrink)

This pilot study explores four nursing leaders' experiences with the ethical dimensions of leadership in education. Gathering and interpreting such data of experience fosters greater understanding of the nature of moral leadership as it is lived in nursing education. A phenomenological approach was used to collect and analyze the data. The results revealed four major themes: integrity, justice, wrestling with decisions in the light of consequences, and the power of information. These themes clarify the values that direct these leaders' actions (...) as they mediate community needs common to educational and health care institutions. (shrink)

While it is heartening to see that more researchers in the field of the social sciences are using some version of the phenomenological method, it is also disappointing to see that very often some of the steps employed do not follow phenomenological logic. In this paper, several dissertations are reviewed in order to point out some of the difficulties that are encountered in attempting to use some version of the phenomenological method. Difficulties encountered centred on the phenomenological reduction, the use (...) of imaginative variation and the feedback to subjects. Indo-Pacific Journal of Phenomenology , Volume 8, Edition 1 May 2008. (shrink)

Digitalization reveals the world in new varieties and forms. This power to unveil not only transforms human outreach and actions, but also changes our conceptions; about whom we are, about our uses and about human horizons for sense-making. In this paper, I explore experience design and the aesthetic turn in contemporary research in human–computer interaction and interaction design. This rather recent interest in aesthetic experience is in my view a move away from a view of digitalization as instances of objects (...) aligned in networks, with certain features, qualities and properties, towards an understanding of digitalization as a relation to the world, to itself, and to what it means to be human (e.g. Technology and the character of contemporary life. A philosophical inquiry. The University of Chicago Press, Chicago, 1984, Holding on to reality. The nature of information at the turn of the millennium. The University of Chicago Press, Chicago, 1999; Questioning technology. Routledge, New York, 1999; The question concerning technology and other essays. Harper and Row, New York, 1977; Technology and the lifeworld, from garden to earth. Indiana University Press, Bloomington, 1990). As such my attempt in this text is to outline a conceptual account concerning what it might mean to designate digitalization as experienced rather than as what we traditionally think of it—as a cause of what we perceive. The paper is based on some previous work suggesting that a focus on the beauty of digitalization (i.e. the beast) entails the possibility to investigate ambiguous meanings of digitalization, meanings that are intrinsic to digitalization but have so far received little or no attention. My suggestion is that there are aesthetic and/or sublime dimensions inherent in digitalization that involves the realization of meaning that are becoming increasingly important in both use and design of digital materials. Hence, the particular focus on aesthetics as implied by the title of this text refers to a pervasive quality harbouring meaning that through a phenomenological lens could be regarded as the material basis of digitalization. The paper concludes that it is crucial to conduct more thorough studies of the relationship between aesthetics and digitalization if we are truly interested in exploring the potential of digitalization in our lives. (shrink)

In this essay I address the question, “What is the subject matter of phenomenological research?” I argue that in spite of the increasing popularity of phenomenology, the answers to this question have been brief and cursory. As a result, contemporary phenomenologists lack a clear framework within which to articulate the aims and results of their research, and cannot easily engage each other in constructive and critical discourse. Examining the literature on phenomenology’s identity, I show how the question of phenomenology’s subject (...) matter has been systematically neglected. It has been overshadowed by an unending concern with phenomenology’s methodological identity. However, an examination of recent contributions to this literature reveals that a concern with articulating phenomenology’s subject matter has gradually increased, although such articulations remain preliminary. In light of this, I delineate, define, and illustrate three layers of phenomenological research, which I term “existentials,” “modes,” and “prejudices.” While the delineation of these layers is drawn primarily from classical phenomenological texts, they are defined and illustrated through the use of more contemporary literature. Following the articulation of this subject matter, I briefly consider some of the debates—both foundational and applied—that can be facilitated by the adoption of this framework. (shrink)

ABSTRACT In this paper, I analyze Brentano’s fourth habilitation thesis, according to which the philosophical method should be none other than the natural scientific one. The meaning of this thesis can be initially assessed through an examination of Brentano’s views on the relationship between natural and human sciences. His arguments for methodological unity in this debate show that he actually argues for an overarching idea of scientific knowledge, which is not restricted to the fields already recognized as scientific, but which (...) can also be applied to philosophical domain. A fuller comprehension of that idea is provided by Brentano’s writings on Comte’s positivism. RESUMO No presente artigo, analiso a quarta tese de habilitação de Brentano, de acordo com a qual o método da Filosofia tem de ser aquele da ciência natural. O sentido desta tese pode ser abordado inicialmente por meio de um exame da perspectiva de Brentano acerca da relação entre as ciências humanas e naturais. Seus argumentos em favor de uma unidade metodológica neste debate mostram que ele está efetivamente argumentando por uma ideia omni-abrangente de conhecimento científico, que não pode ser restrita aos campos já reconhecidos como científicos, mas que pode também ser aplicada ao domínio filosófico. Uma compreensão mais robusta dessa ideia é oferecida pelos escritos de Brentano acerca do positivismo de Comte. (shrink)

The paper investigates the role played by pre-scientific experience in the philosophy of Josiah Royce and Edmund Husserl. Such a notion, generally associated with Husserl’s conception of the life-world (Lebenswelt) in the Crisis of European Sciences and Transcendental Phenomenology (1936), finds an equivalent and historical antecedent in Royce’s distinction between a world of description and a world of appreciation. The final goal is to show how, despite their different philosophical frameworks, Royce and Husserl agree on the idea that, through the (...) rejection of the world given through mere perception (Lebenswelt/world of appreciation), European sciences have somehow failed their task of universality. As it will be shown, this idea is also due to methodological affinities among the two thinkers. The experience of interconnectedness among individual minds, while precluded in the mere scientific explanation of the world, it becomes possible through the enactment of the Lebenswelt or, as in Royce’s case, through a return to the experience of the world of appreciation. (shrink)

The problem of narrative validity is discussed in reference to psychologists' criticisms of verbal report data and in dialogue with Jean-Paul Sartre's understanding of self-knowledge in general and of self-deception in particular. Sartre's notion of "purifying reflection" is invoked as a way of seeing through the distortions and deceptions inherent in narrative accounts of lived experience. Excerpts from empirically-based phenomenological investigations of desire and sexual compliance will be used as illustrations of both the content and process of phenomenologically-based narrative research.

Objections to the computational theory of cognition, inspired by twentieth century phenomenology, have tended to fixate on the embodiment and embeddedness of intelligence. In this paper I reconstruct a line of argument that focusses primarily on the abstract nature of scientific models, of which computational models of the brain are one sort. I observe that the critique of scientific abstraction was rather commonplace in the philosophy of the 1920s and 30s and that attention to it aids the reading of The (...) Organism ([1934] 1939) by the neurologist Kurt Goldstein. With this background in place, we see that some brief but spirited criticisms of cybernetics by two later thinkers much influenced by Goldstein, Georges Canguilhem (1963) and Maurice Merleau-Ponty (1961), show continuity with the earlier discussions of abstraction in science. (shrink)

In this essay I discuss the idea of deploying workshops in phenomenology -- i.e., teaching the discipline by practising it. I focus on the model proposed by Herbert Spiegelberg, the first person to give systematic attention to this idea and the first to institutionalize it over a period of several years. Drawing on my experience in several of the workshops he led at Washington University, St. Louis, I detail the method he recommended in preparation for a workshop I ten led (...) at the inaugural meeting of To the Things Themselves at the University of New Hampshire. (shrink)

This article discusses the [development and] use of a video life-world schema to explore alternative orientations to the shared health consultation. It is anticipated that this schema can be used by practitioners and consumers alike to understand the dynamics of videoed health consultations, the role of the participants within it and the potential to consciously alter the outcome by altering behaviour during the process of interaction. The study examines health consultation participation and develops an interpretative method of analysis that includes (...) image elicitation (via videos), phenomenology (to identify the components of the analytic framework), narrative (to depict the stories of interactions) and a reflexive mode (to develop shared meaning through a conceptual framework for analysis). The analytic framework is derived from a life-world conception of human mutual shared interaction which is presented here as a novel approach to understanding patient-centred care. The video materials used in this study were derived from consultations in a Walk-in Centre (WiC) in East London. The conceptual framework produced through the process of video analysis is comprised of different combinations of movement, knowledge and emotional conversations that are used to classify objective or engaged WiC health care interactions. The videoed interactions organise along an active or passive, facilitative or directive typical situation continuum illustrating different kinds of textual approaches to practice that are in tension or harmony. The schema demonstrates how practitioners and consumers interact to produce these outcomes and indicates the potential for both consumers and practitioners to be educated to develop practice dynamics that support patient-centred care and impact on health outcomes. (shrink)