14 found
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  1. The Idea of Rigorous Science in Husserl’s Phenomenology and Its Relevance for the Other Sciences.Victor Eugen Gelan - 2015 - In Mihai-Dan Chiţoiu & Ioan-Alexandru Tofan (eds.), Proceedings of the International Conference “Humanities and Social Sciences Today. Classical and Contemporary Issues” – Philosophy and Other Humanities. Pro Universitaria. pp. 141-156.
    In this paper I intend to grapple with the idea of philosophy as rigorous science from the point of view of Husserl‟s phenomenology in order to show that this idea may have an important contribution to the way in which the scientific character of sciences in general, and of human and social sciences in particular, is being conceived. As rigorous science, phenomenology emphasizes and investigates the a priori context of other sciences. In this way, it plays a vital role in (...)
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  2. The invisible structure of reality. From the phenomenology of common givenness to the unspeakable metaphysics of the unsayable. [Notes regarding the philosophy of Mihai Şora].Victor Eugen Gelan - 2014 - Studies on the History of Romanian Philosophy:90-105.
    In this paper I aim to show that the philosophy of Mihai Şora can both be seen as a phenomenological treatment of being and as a general theory of being in its most rigorous sense. At least, this philosophy could be designated as a phenomenological ontology which opens up itself towards an originally metaphysical perspective based on a specific type of knowledge of the sort of “global disclosure”. I will argue too that within Şora's philosophy one can have a twofold (...)
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  3. Husserl și problematica timpului (II). Constituirea transcendentală a timpului la nivel pre-imanent.Victor Eugen Gelan - 2015 - Revista de Filosofie (Romania) (4):515–530.
    In this paper I aim to show that the issue of the constitution of time in Husserl’s thought can not be fully exhausted by a descriptive analysis of the immanent level of consciousness and it rather asks for a deeper search at a pre-immanent (and pre-subjective) level. The way Husserl developes his interpretation regarding the constitution of time leads the descriptive (phenomenological) method to an impasse. Because of this, the Husserlian analysis proceeds to some techniques which bear on what some (...)
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  4.  49
    On Happiness and Contemplation in Aristotle's Thought.Victor Eugen Gelan - manuscript
  5.  29
    Quelques considérations sur le problème de la constitution de l’image dans la phénoménologie husserlienne/ Some considerations concerning the problem of the image constitution in Husserl’s Phenomenology.Victor Eugen Gelan - 2013 - STUDIA UBB. PHILOSOPHIA 58 (2):55-67.
    My aim in this paper is to analyze the way in which Edmund Husserl deals with the problem of the constitution of image in his writings. The difference between a common thing and a work of art lies in the fact that the ‘thing’ is submitted as an object to perception, while the work of art is the product of the human capacity called imagination or fantasy (Phantasie). Therefore, the difference between perception (which is an objectifying act) and imagination (which (...)
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  6.  30
    Husserl şi problematica timpului (I). Constituirea transcendentală a timpului la nivel imanent.Victor Eugen Gelan - 2015 - Revista de Filosofie (Romania) (3):393–414.
    According to Husserl, time represents the general characteristic of all inner experiences (Erlebnisse) of consciousness and the internal time-consciousness is, together with intentionality, one of the two general structures of the pure transcendental consciousness. The problem of the consitution of the objectivity of the knowledge of the world pressuposes as a first level of inquiry exactly the consciousness of time and the detachment of the specific structures of this consciousness. However, the problem of the constitution of time cannot be exhausted (...)
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  7.  19
    Fapt și esență. Factual vs eidetic în fenomenologia husserliană.Victor Eugen Gelan - 2014 - Revista de Filosofie (Romania) (3):273–295.
    The purpose of this paper is to show that the dichotomy between factual and eidetic represents one of the fundamental presuppositions of the Husserlian phenomenology. No authentic understanding of the phenomenological reduction and of its constitutive role for the transcendental phenomenology is possible without a proper understanding of this dichotomy and of its relevance for the transcendental problem. One of the questions I am going to discuss in this paper is the following: Could it be possible that both the dichotomy (...)
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  8.  18
    The Signification of the Concept of Consiousness in Husserl’s Fifth Logical Investigation and its Relevance for Knowledge.Victor Eugen Gelan - 2015 - In Sorin Costreie & Mircea Dumitru (eds.), Meaning and Truth. Pro Universitaria. pp. 91-110.
    In his fifth Logical Investigation, Husserl intensely scrutinizes three possible significations of the concept of consciousness. In these analyses, he also strives to clearly delineate between two types of consciousness: psychological and phenomenological. The goal of this paper is to show that the way in which the (psychical) act is conceived and defined, according to the Husserlian approach, as a lived, intentional experience plays an essential role in clarifying the distinction between the empirical-psychological level of consciousness (where the act as (...)
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  9.  13
    Apophatisme philosophique et apophatisme théologique.Victor Eugen Gelan - 2008 - In Magda Stavinschi & Basarab Nicolescu (eds.), Transdisciplinary Approaches of the Dialogue Between Science, Art, and Religion in the Europe of Tomorrow : 9–11 September, 2007 – Sibiu, Romania. Curtea Veche.
    Dans ce travail, je me propose d'examiner, en réfléchissant sur l'apophatisme, les modalités par lesquelles la philosophie entre ou peut entrer en dialogue avec la théologie. L'ouverture vers la pensée théologique est fondée sur le fait que l'apophatisme philosophique peut être compris comme une étape préparatoire à l'apophatisme théologique: le dernier niveau auquel le philosophe peut arriver dans sa méditation peut correspondre à la première étape de la pensée apophatique à un niveau theologique.
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  10.  11
    Timp şi temporalitate în filosofia lui Mihai Şora.Victor Eugen Gelan - 2013 - In Mona Mamulea (ed.), TIMP ŞI SPAŢIU ÎN GÂNDIREA ROMÂNEASCĂ. EDITURA ACADEMIEI ROMÂNE. pp. 129-148.
    The present contribution has the purpose of evidencing both the originality of Şora’s understanding of time (and its importance for the question of authenticity, empathy and intersubjectivity), and the possibility of a dialogue with Husserl’s understanding of the consciousness of internal time. One of the most important aspects of my paper is the endeavour to bring to light the underlying structure of temporality at work in Mihai Şora’s philosophy. The two forms of temporality present in Şora’s thought – the temporality (...)
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  11.  5
    Husserl, Edmund. 2011. Idei privitoare la o fenomenologie pură și la o filosofie fenomenologică. Cartea întâi: Introducere generală în fenomenologia pură. Christian Ferencz-Flatz (trad.). [REVIEW]Victor Eugen Gelan - 2013 - Romanian Journal for Analytic Philosophy 8 (2):102-115.
  12. Husserl and the foundations of logic (Husserl şi fundamentele logicii).Victor Eugen Gelan - unknown
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  13. The categorical imperative and the need for pure ethics.Victor Eugen Gelan - 2005 - International Journal of Philosophy of Culture and Axiology 3:189-198.
  14. Trecerea de la dihotomic la organic intricat în filosofia lui Mihai Şora.Victor Eugen Gelan - 2007 - In Leo Stan & Vlad Puescu (eds.), Filosofie şi dualism. Zeta Books. pp. 221-234.
    My aim here is to analyze a few possible ways of transcending the dichotomous character of philosophical thinking. I focus on Mihai Şora’s philosophy because it is best suited for this goal. The question that will guide this paper is whether it is possible to go beyond the dichotomous nature of philosophy. My thesis will be that, when considering Mihai Şora’s thought, one can answer in the affirmative. We look for the details of Şora’s philosophy which allow us to set (...)
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