Предпосылки, проблемы и перспективы гуссерлевского проекта обновления европейского культурного человечества
The article examines Husserl project of the renovation of European cultural mankind in context of the genesis of Husserl’s practical philosophy, existential motivations for the emergence of the idea of renovation (Erneuerung) and in perspective of its adaptations to the contemporary. The key point of the article – Husserl’s thesis about internationalization through the phenomenological "spirit of autonomy". Аnalyzing of the problem of harmonization between universal theoretical and concrete practical dimension of the idea of renovation, author explicate the socio-critical and cultural creative potential of Husserl's phenomenology.
Cet ouvrage vise à déterminer la manière de travailler qui est propre à la philosophie phénoménologique et à la montrer à l’œuvre. Il s’agit pour cela de définir le changement phénoménologique d’attitude comme « dé-limitation » de la vie de la conscience et la méthode phénoménologique comme « enrichissement mobile de sens », pour apercevoir que la dé-limitation, à travers l’enrichissement de sens, conduit à l’institution d’un nouveau mode de recherche. Mais de quelles limitations le changement d’attitude libère-t-il ? Qu’apporte l’enrichissement de sens qui soit proprement nouveau ? Dans quelle mesure cette « nouveauté » serait-elle instituée dans le cadre de la phénoménologie ?
This book examines phenomenology as working philosophy (Arbeitsphilosophie), that is, as an open research project. The main aim of the study consists in determining the mode of performance (Vollzugsweise) of the phenomenological work in progress. To achieve this goal we provide an analysis of the doctrine of attitude (Part I.), the doctrine of method (Part II.), and then the “flexible” architectonics (Part III.) of phenomenology. These elaborations enable us to thematize the de-limitation of consciousness (Entschränkung), the enrichment of sense (Sinnbereicherung) and the institution of the new as the characteristic features of the phenomenological method of operating. This research project requires a constant oscillation between an open systematization of Edmund Husserl’s philosophy and particular phenomenological analyses.
The volume contains the articles intitially held as talk at the conference "Is this real? Phenomenologies of the imaginary" at the Central-European Institute of Philosophy" (19-22.11.2013) as result of the research projects “Philosophical Investigations of the Body Experiences: Transdisciplinary Perspectives” (GAP 401/0/1164) and “Relevance of Subjectivity” (M300091201) in the Department of the Contemporary Continental Philosophy of the Institute of Philosophy of the Academy of Sciences, Prague.
The need to foster critical thinking has long been one of the key issues in education. It is essentially vital nowadays against the background of an increased volume of cross-cultural communications due to the present-day demand for collaboration to tackle pressing global issues through joint efforts of different nations. While the format of debates has been recognized by researchers as one of the most efficient tools of setting off critical thinking, it is up to the new technologies in education to make it possible to bring this platform to a cross-cultural level. Since a cross-cultural dialogue in most cases supposes the mastery of a foreign language, e-learning in the form of cross-border video-conference debates present an invaluable opportunity for educators to enhance the pedagogy of foreign language acquisition around the globe. The present paper focuses on a case-study of an on-going project of implementing the tool of synchronous cross-cultural video-conference debates.
In this work two philosophical concepts are being examined: “world-picture” of Ludwig Wittgenstein and “lifeworld” of Edmund Husserl. The aim of this work is to show that these two concepts have much in common.
The author differs several approaches to law in classical eurasianism. These distinctions, on his opinion, are based on metalegal grounds – on «alleinheit» theory in the writings of L.P. Karsavin and on «phenomenological method» in the works of N.N. Alexeev
In the era of abundance of ICT in education, the focus of academics is gradually shifting from initial urge for testing all possible emerging devices in order to improve learning process to a concern over potential overload with digital media and thus the need for its sifting. Foreign language learning is no exception. The fundamental skills of reading, listening, speaking, and writing have all been ICT enhanced in the past decade in both successful and failed attempts to boost language proficiency of learners. At the same time, the only indisputable need for technology in foreign language acquisition in academic environment has always been traced in the sphere of developing listening skills. For many researchers, listening as a basic skill is closely connected to the ability of comprehension [3, 5, 9]. However, true for lower level language learning this argument is fading at a more advanced level of language mastery dominated by reinforcement of critical thinking. A qualitative leap from basic comprehension to critical analysis has to be addressed in the process of developing language competencies. Listening, in particular, requires the design of special learning material, which, on the one hand, meets the criterion of authenticity [2, 7] and, on the other hand, leaves room for scaffolding since formal learning implies the use of specifically-built system of learning tools and not just exposure to random language experiences. [3, 4] In this regard, digital audiobooks present a unique opportunity to tackle the development of critical listening at advanced stages. Audiobooks have recently found a wide application in education from its elementary stage to adult learning [1,16]. Primarily, audiobooks are used as a supplement to reading. The present study, however, is focused on the use of audiobooks for critical listening skills for ESL students without considering the reading component of the traditional approach to audiobooks. In such context, the present article deals with issues of developing a methodology of implementing the use of digital audiobooks in advanced ESL classroom, presents specific examples of scaffolding exercises and analysis of the data collected from field-testing this approach on the stage of higher education through the case study of the Russian students learning English at National Research University Higher School of Economics in Moscow.
On the one hand, Gadamer's philosophical hermeneutics is admittedly the integrative part of the history of phenomenological movement. On the other hand, the hermeneutical subject area, as well as disciplinary self-awareness of hermeneutics, diverges considerably from that of the initial E. Husserl's phenomenological project. This fact serves as a motif for reconstruction of the intrinsic logic of the phenomenological movement. The aim of such reconstruction is to answer the following questions: What is the reason for including philosophical hermeneutics into phenomenological philosophy? What role does hermeneutics play in the history of the phenomenological movement? The interpretation of phenomenological subject area in terms of primordial phenomenality serves as a horizon for this reconstruction of the essential logic of phenomenological research. Such understanding of phenomenological philosophy focus has priority over conventional characteristics of phenomenological subject matter as a variety of phenomena accessible within special methodological attitude. It allows, first of all, to avoid fragmentation of the area of primordial, i.e. phenomenological phenomena and to minimize presuppositions. The totality of phenomenality blocks constructivism inherent to descriptive phenomenology and in consequence limits the application field of reflexive or methodological approaches. The process of disclosing or articulating primordial phenomenality can be described as phenomenologising. Eventually, phenomenology as an explicative method is regarded as the first part of the two-level process of phenomenologising. The second part of this process is the spontaneous self-disclosing of primordial phenomenality. The idea of two-level phenomenology (phenomenology as a method and as a spontaneous event) has been differently realised in Heidegger's and Gadamer's phenomenological-hermeneutical conceptions. From the very beginning Heidegger stands up for the performative, i.e. existential-practical understanding of phenomenological explication. According to him, phenomenology does not so much explicate phenomena but points at those areas and forms of experience where that explication occurs spontaneously. Still, Heidegger is oriented at the explication of static structures of these experiences (which he calls existentialities), which allows us to speak about rudimentary transcendentalism of his philosophical position. In his late works Heidegger emphasises the world-disclosing potency of ontic experiences. Gadamer develops this tendency considering various everyday experiences such as perception of art, participation in rituals, reading, and etc. to be areas of spontaneous phenomenologising.
The article considers the Views of L. N. Tolstoy not only as a representative, but also as a accomplisher of the Enlightenment. A comparison of his philosophy with the ideas of Spinoza and Diderot made it possible to clarify some aspects of the transition to the unique Tolstoy’s religious and philosophical doctrine. The comparison of General and specific features of the three philosophers was subjected to a special analysis. Special attention is paid to the way of thinking, the relation to science and the specifics of the worldview by Tolstoy and Diderot. An important aspect is researched the contradiction between the way of thinking and the way of life of the three philosophers.
Tolstoy's transition from rational perception of life to its religious and existential bases is shown. Tolstoy gradually moves away from the idea of a natural man to the idea of a man, who living the commandments of Christ. Starting from the educational worldview, Tolstoy ended by creation of religious and philosophical doctrine, which were relevant for the 20th century.
This important new book offers the first full-length interpretation of the thought of Martin Heidegger with respect to irony. In a radical reading of Heidegger's major works (from Being and Time through the ‘Rector's Address' and the ‘Letter on Humanism' to ‘The Origin of the Work of Art' and the Spiegel interview), Andrew Haas does not claim that Heidegger is simply being ironic. Rather he argues that Heidegger's writings make such an interpretation possible - perhaps even necessary.
Heidegger begins Being and Time with a quote from Plato, a thinker famous for his insistence upon Socratic irony. The Irony of Heidegger takes seriously the apparently curious decision to introduce the threat of irony even as philosophy begins in earnest to raise the question of the meaning of being. Through a detailed and thorough reading of Heidegger's major texts and the fundamental questions they raise, Haas reveals that one of the most important philosophers of the 20th century can be read with as much irony as earnestness. The Irony of Heidegger attempts to show that the essence of this irony lies in uncertainty, and that the entire project of onto-heno-chrono-phenomenology, therefore needs to be called into question.
The article is concerned with the notions of technology in essays of Ernst and Friedrich Georg Jünger. The special problem of the connection between technology and freedom is discussed in the broader context of the criticism of culture and technocracy discussion in the German intellectual history of the first half of the 20th century.