К вопросу о трансформации тематического предмета гуссерлевой феноменологии в философии М. Хайдеггера: от феноменологии сознания к феноменологии бытия
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 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 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.
This article advances the idea of cultural and individual values being connected to each other not directly, but through the consciousness and activity, which presupposes the integral unity of cultural-historic methodological approach and the activity methodological approach in psychological researches. Activity effects mainly on forming of the consciousness and personality: it underlies them. In the cultural-historic approach such basis, in a way, a unit of analysis of consciousness and personality, is a value-oriented experience. The necessity of integration of the activity approach with cultural-historic approach lies in the integral ontology of psyche, behavior, activity, experience, sense, consciousness, personality, culture and its values.
Along with the fast growing economy, the term «BRICs» was coined to represent the newly emerging countries — Brazil, Russia, India and China. The enhanced economy in these countries has largely improved peoples life; at the same time, it has also strongly influenced the transformation of social structure, norms and values. However, as the worlds attention centers on their economic development at the micro level, the social changes at the micro level have often been neglected, and a specific comparative study of these four countries is even more rare. This handbooks contributing authors are leading sociologists in the four countries. They fill the gap in existing literature and examine specifically the changes in each society from the perspective of social stratification, with topics covering the main social classes, the inequality of education and income, and the different styles of consumption as well as the class consciousness and values. Under every topic, it gathers articles from authors of each country. Such a comparative study could not only help us achieve a better understanding of the economic growth and social development in these countries, but also lead us to unveil the mystery of how these emerging powers with dramatic differences in history, geography, culture, language, religion and politics could share a common will and take joint action. In general, the handbook takes a unique perspective to show readers that it is the profound social structural changes in these countries that determine their future, and to a large extent, will shape the socio-economic landscape of the future world.
The first part of this book is devoted to the old problem of fundamental motivations that can hardly be approached in another way, other than theoretically. The second part of the book is devoted to new or rather marginal concepts that seem capable to enrich general models of motivational processes. Part three of the book deals with the issues of self-regulation and self-determination; in the last two decades the problems of motivation can be hardly dealt with without touching these issues. The focus of the last part of the book is cultural context and cultural mediation of motivation. This book was planned not as a collection of discoveries to be considered, but rather as a collection of nontrivial views that may turn helpful for making a better sense of the discoveries actually made. (Imprint: Nova)
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.