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Of all publications in the section: 26
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Article
Miroshnichenko M. Horizon, Fenomenologiceskie Issledovania. 2018. Vol. 7. No. 2. P. 597-607.

This review is an attempt to read the main ideas of Catherine Malabou’s book Before Tomorrow: Epigenesis and Rationality, with a particular emphasis upon the problem of the modifiability of the transcendental and the rejection of the a priori dimension of subjectivity within scientific and philosophical thought of a materialist orientation. Malabou’s thesis of the epigenesis of pure reason evinces the dynamical dimension of the transcendental, integrating structural and evolutionary conceptions of reason. Epigenesis secures the stability of the phenomenal world and allows for the possibility of a contingent metamorphosis of reason, thereby establishing an economy of transcendental contingency. In general, Malabou’s work has many affinities with recent phenomenological thought, although it makes few explicit references to phenomenological philosophers as such.

Added: Sep 23, 2018
Article
Chernavin G. Horizon, Fenomenologiceskie Issledovania. 2013. Vol. 2. No. 2. P. 7-16.

The paper deals with the dynamics of appearance, which is in a constant oscillation between being and seeming. This is an apodictical formal law of the life of consciousness: «so much seeming, so much being». In order to clarify this, we thematize a methodological proposal made by Johann Friedrich Herbart, which would be systematically applied by Edmund Husserl. The proposal consists in «leav- ing any object to oscillate between being and non-being». By developing this proposal, we examine phenomenological work as a praxis aiming at the «enrichment of sense» and a «self-transformation of subjectivity». We conclude the essay by providing some remarks on how phenomenology could fruit- fully appropriate Herbart’s philosophical insights.  

Added: Oct 23, 2014
Article
Ямпольская А. В. HORIZON. Феноменологические исследования. 2020. Т. 1. С. 366-372.

This is my short reply to Adonis Frangeskou’s response to my review of his book (2017). I offer a careful reading of the passage from Levinas quoted in Frangeskou’s response. I discuss the idea of God-in-me in connection with the issues of sensibility, vulnerability, and suffering. I argue that interpreting Levinas within the framework of the analytics of the sublime is crucially important for the catastrophic dimension of Levinas’ approach to subjectivity.

Added: Nov 3, 2020
Article
Mendez Martinez J. L. Horizon, Fenomenologiceskie Issledovania. 2020. Vol. 9. No. 1. P. 184-215.

Both Franz Brentano and Edmund Husserl addressed sound while trying to explain the inner consciousness of time and gave to it the status of a supporting example. Although their inquiries were not aimed at clarifying in detail the nature of the auditory experience or of sounds themselves, they have interesting notes that can contribute to the current philosophical discussion on sounds. On the other hand, in analytic philosophy, while inquiring on the nature of sounds, their location, auditory experience or the audible qualities, the representatives of that trend of thought (for instance Strawson 1959, O’Callaghan 2007, 2009, Nudds 2009, 2010, Casati & Dokic 1994, 2014, among others) have remained silent about the depiction of sound and the auditory phenomena in phenomenology. The paper’s intention is to relate both endeavours.

In this sense, I first explain what Sound Ontology (SO) is in the context of analytic philosophy and the views that composed it— namely, the Property View (PV), the Wave View (WV) and the Event View (EV)— and the problems it entails, emphasising that of Sound Individuation (SI)

I also propose the possibly controversial conjunction of a “Brentano-Husserl” Analysis of the Consciousness of Time (BHA) and outline its commonalities, without ignoring its discrepancies. After these two developments, one can notice some theoretical movements concerning the shift of attention from sounds to the unity of consciousness, and how they mirror each other.

In the conclusions, I argue that while considering the accounts of SO, BHA would probably endorse a Property View and that this also offers interesting aspects on the issue of SI.

Added: Dec 10, 2019
Article
Chernavin G. Horizon, Fenomenologiceskie Issledovania. 2015. Vol. 4. No. 2. P. 63-70.

The contemporary philosophy mobilizes differrent strategies of interacting with the common sense in its two most important Forms, with the bona mens and thesensus communis. The tradition of the every day language starting from the debates between Moore and Wittgenstein sees the neccessity or to defend the common sense, or to restore it, as if it was once lost. For the poststructuralism, especially for its Deleuzian version, the passion of philosophy is not the common sense, but the paradox. That is why the task of the living philosophy consist also in the provocation of the «sound» human mind. Nevertheless, the defense (or the rehabilitation) and the provocation are not the only possible strategies. For a certain tendency in the phenomenology, which places itself in aftermath of the kantian transcendentalism (the mature Husserl, Fink, recently Richir), the essential moment of the philosophical work consists in the «suspention» of the self-understood claims of the natural objectivism, of the «power of „common sense“».

 

The contemporary philosophy mobilises differrent strategies of interacting with the common sense in its two most important Forms, with the bona mens and the sensus communis. The tradition of the every day language starting from the debates between Moore and Wittgenstein sees the neccessity or to defend the common sense, or to restore it, as if it was once lost. For the poststructuralism, especially for its Deleuzian version, the passion of philosophy is not the common sense, but the paradox. That is why the task of the living philosophy consist also in the provocation of the «sound» human mind. Nevertheless, the defense (or the rehabilitation) and the provocation are not the only possible strategies. For a certain tendency in the phenomenology, which places itself in aftermath of the kantian transcendentalism (the mature Husserl, Fink, recently Richir), the essential moment of the philosophical work consists in the «suspention» of the self-understood claims of the natural objectivism, of the «power of „common sense“».

The contemporary philosophy mobilizes differrent strategies of interacting with the common sense in its two most important Forms, with the bona mens and the sensus communis. The tradition of the every day language starting from the debates between Moore and Wittgenstein sees the neccessity or to defend the common sense, or to restore it, as if it was once lost. For the poststructuralism, especially for its Deleuzian version, the passion of philosophy is not the common sense, but the paradox. That is why the task of the living philosophy consist also in the provocation of the «sound» human mind. Nevertheless, the defense (or the rehabilitation) and the provocation are not the only possible strategies. For a certain tendency in the phenomenology, which places itself in aftermath of the kantian transcendentalism (the mature Husserl, Fink, recently Richir), the essential moment of the philosophical work consists in the «suspention» of the self-understood claims of the natural objectivism, of the «power of „common sense“».

Added: Oct 19, 2015
Article
Haas A. Horizon, Fenomenologiceskie Issledovania. 2015. Vol. 4. No. 2. P. 71-86.

What is a problem? What is problematic about any problem whatsoever, philosophical or other-wise? As the origin of assertion and apodeiction, the problematic suspends the categories of necessity and contingency, possibility and impossibility. And it is this suspension that is the essence of the problem, which is why it is so suspenseful. But then, how is the problem problematic?  Only if what is suspended neither comes to presence, nor simply goes out into absence, that is, if the suspension continues, which continues the problem. But what is problematic about suspension? As a consideration of language shows, the problem of suspension is the problem of implication. If being, for example, is merely implied, neither present nor absent, then it is the  suspension of both, at least insofar as it is problematic. And this not only says something about language; rather, it has ontological implications as well — it speaks of being, and the being of anything whatsoever. For if being is implied, if that is the problem of being, it is because being is an implication. Then the being of things like problems is implied as well; or being is in things by  implication. But what does it mean for being to be neither presence nor absence, but an implication? It means that being is implied in a way that is problematic - before it is necessary, or even possible. For being’s way of being is characterized by suspension - which has implications for thinking and speaking about being, and about things like problems, even about anything whatso- ever. And this has implications for what being implies, namely, unity and time and aspect.     

Added: Jan 11, 2016
Article
Гуссерль Э. HORIZON. Феноменологические исследования. 2012. Т. 1. № 2. С. 169-192.
Added: Nov 24, 2014
Article
Гуссерль Э. HORIZON. Феноменологические исследования. 2013. Т. 2. № 1. С. 118-130.
Added: Nov 24, 2014
Article
Гуссерль Э. HORIZON. Феноменологические исследования. 2012. Т. 1. № 1. С. 70-86.
Added: Nov 24, 2014
Article
Чернавин Г. И., Козырева А. С., Tengelyi L. HORIZON. Феноменологические исследования. 2012. Т. 1. № 2. С. 232-263.
Added: Nov 24, 2014
Article
Чернавин Г. И., Козырева А. С., Tengelyi L. HORIZON. Феноменологические исследования. 2013. Т. 2. № 1. С. 208-234.
Added: Nov 13, 2014
Article
Чернавин Г. И. HORIZON. Феноменологические исследования. 2012. Т. 1. № 2. С. 7-40.

In this paper the different meanings of teleology in E. Husserl’s phenomenology are treated, notably the three thematic rubrics of the teleological: the teleology of history, the ethical teleology and the teleology of intentionality (immanent teleology of the experience). The following common features of the diverse teleological investigations are determined: concordance, completeness, infinity (i.e. the infinite tasks). On this ground we conclude on the fundamental role of teleology within the intentional analysis of consciousness and on its key-role in the passage towards the phenomenological attitude.

 

Added: Oct 13, 2014
Article
Лаврухин А. В. HORIZON. Феноменологические исследования. 2020. Т. 9. № 1. С. 69-101.

The subject of this article is the debate of Gadamer and Habermas about the nature of critical thinking, the relationship between freedom and authority, the individual and traditions, documented in the book “Hermeneutics and criticism of ideology” (1971). Central to the author is the question: «What understanding of critical thinking would allow us to gain a higher degree of resistance to ideology?» Approaching the answer to this question is carried out as several tasks are successively resolved. First, the author clarifies the meaning and significance of the key concepts of “ideology” and “criticism” in the critical theory of Frankfurt School and philosophical hermeneutics. Thanks to these explanations, becomes clear the basis for the possibility of a productive polemic between philosophical hermeneutics and critical theory. Secondly, in the analysis of the main lines of criticism by Habermas against the hermeneutical project of Gadamer, the author explicates the strengths and weaknesses in the argumentation of the opposing parties. The focus here is the problem of the relationship of critical reflection with prejudice, authority and tradition, the problem of theoretical maturity and methodological support of hermeneutics, the problem of forming a basic consensus of understanding and interaction. Based on a comparative analysis of the arguments and counterarguments of Gadamer and Habermas, the author shows the non-trivial nature of critical thinking and reveals new aspects in understanding the concept of criticism of ideology. The result of the comparative analysis is the idea of ​​an integrative concept of ideology criticism, which allows productive use of the strengths of the critical and hermeneutic approaches, and thereby provide a higher resistance to ideology at the collective and individual levels.

Added: Jul 5, 2020
Article
Карлсон С., Ямпольская А. В. HORIZON. Феноменологические исследования. 2020. № 1. С. 275-282.

The aim of this paper is to present and briefly comment on our Russian translation of the first of Phenomenological Meditations of Marc Richir (1943–2005), a key figure of the “New French Phenom- enology” (a term of Gondek and Tengelyi). Richir develops a phenomenological architectonics by dis- tinguishing between the “symbolic” and “phenomenological” layers of sense. The symbolic sense, as a sense that is already instituted or that could be instituted, is opposed to the phenomenological sense, which is a sense in formation. The sphere of the phenomenological can be reached by way of a new, more radical reduction, which Richir calls a “hyperbolic reduction.” Richir’s phenomenological project nova methodo opens up new possibilities for the transcendental phenomenology.

Added: Nov 4, 2020
Article
Чернавин Г. И. HORIZON. Феноменологические исследования. 2019. Т. 8. № 2. С. 487-501.
Added: Oct 28, 2019
Article
Лаврухин А. В. HORIZON. Феноменологические исследования. 2018. Т. 7. № 2. С. 365-390.

In the article is analyzed the character of presence of Political in Edmund Husserl's phenomenology. In the course of reconsideration of the criticism, voiced in the works by Friedrich Fellmann, Hannah Arendt and Jürgen Habermas, author finds the strengths and weaknesses of this criticism, as well as reveals the conceptual foundations and content of the political dimension in Husserl's phenomenology. Herewith, the focus is on the theory of intersubjectivity and theory of lifeworld, which constitute the conceptual core of Husserl's phenomenological research on social, ethical and political issues. The reconsideration of Fellmann's criticism is based on the consideration of the character of presence of the political dimension in intellectual and biographical heritage Husserl's. In the analysis of Arendt's criticism author puts forward the thesis about the existence of two theories of intersubjectivity in Husserl's phenomenology: theory of the constitution of alter ego in the “primordial world” by “analogizingtransfer” and theory based on the doctrine of “primary Me”, mutual constitution and on the analyses of passive genesis. The problematization of Habermas ' criticism is based on the rethinking of the place and importance of practical philosophy in Husserl's phenomenology, as well as on the identification of the heuristic potential of the lifeworld concept's for the construction of social and political theory. Based on the philosophy of the state, reconstructed by Karl Schuhmann on the materials of Husserl's heritage, author explicates the key prerequisites, ideas and terms, constitutive for the political dimension of Husserl's phenomenology and essential for its understanding in historic-philosophical and modern contexts. The results of the analysis contribute to a more adequate understanding of the nature of the political problematic in Huserl’s phenomenology.

Added: Oct 29, 2018
Article
Ямпольская А. В. HORIZON. Феноменологические исследования. 2018. Т. 7. № 2. С. 576-585.

Frangeskou’s point of departure in his juxtaposition of Levinas and Kant is the problem of transcendental schematism and not the tension between autonomy and heteronomy as in most of the published literature. Thus the middle ground between Levinas and Kant is occupied by Heidegger, but also by Franz Rosenzweig with his “biblical” version of ecstatic temporality. Levinassian diachrony is described by Frangeskou as a new form of ecstatic temporality, different from those of Heidegger and Rosenzweig, and as an analogue of transcendental schematism of reason. We briefly compare Frangeskou’s interpretation with Marc Richir’s notion of transcendental schematism which also goes back to Levinassian diachronic temporality. Richir’s schematism functions as a medium joining together heterogenous elements such as the layer of ‘phenomenological’, that is, unstable and flickering sense, and the layer of ‘symbolic’, that is, organised and stabilised sense. In a similar way, for Frangeskou, diachronic temporality provides a synthesis (though not synchronisation) of God, world and man.

 

Added: Oct 8, 2018
Article
Инишев И. Н. HORIZON. Феноменологические исследования. 2020. Т. 9. № 1. С. 44-68.

Key innovation of phenomenological, or philosophical hermeneutics is the treatment of “understanding” not as an operation with symbols and meanings but as an activation of the specific experiential forms, including correlative affective and bodily potentials as well as respective “aggregate states” of the material-perceptual environment. In this regard, understanding is a kind of transposition from one material and bodily configuration into another. In each case, configuration is comprised of subjective (experience) and “objective (milieu) components. 

But while “subjective” side of “hermeneutic phenomenon” (“hermeneutic event”) is elaborated by Gadamer relatively detailed (for example, “theory of hermeneutic experience makes up the central – systemic – part of “Truth and Method”), dynamics of the “objective” side (and first of all, of its material dimension) is just indicated by the use of the vivid metaphors (for example, “fusion of horizons” or “increase in being”) or by description of everyday material practices in which “microphysics” of transformative dynamics of ambient environments is implicated but not discussed overtly, as, for example, in case of Gadamer’s references to architecture, décor, and gestures. 

The problem here is that the “strong” treatment of the transformative potential of hermeneutic experience presupposes the strong transformation affecting not only interpreter’s consciousness but also materiality of his body and ambient environments. The elements of such a “strong” treatment of transformative potential of understanding, we find in Gadamer’s conception of the speculative schematically presented in the two concluding sections of his “Truth and Method”. 

Added: Jun 24, 2020
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