Ehsan Karimi Torshizi; Ahmad Ali Heidari
Abstract
In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of ...
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In early 20th century, a widespread tendency toward a philosophical anthropology was dominant over the intellectual space in Germany, and it was so deep and extensive in its influence that phenomenology had to react and take a stance against it. This initial stance appeared be an essential conflict of a sort, so that Blumenberg coined the term “anthropological ban” regarding Husserl’s and Heidegger’s Phenomenologies. In this paper, we have tried to illustrate that such a confliction is neither essential nor absolute, meaning that it is quite legitimate to talk about a philosophical anthropology of a sort based on Husserl’s and Heidegger’s Phenomenologies. Thus, the plot and general characteristics of such a phenomenological anthropology, in terms of Heidegger's existential analysis of Dasein as a Fundamental ontology in his Sein und Zeit, has been depicted, and its fundamentally different anthropological pattern comparing with that of a traditional anthropology has also been demonstrated.
Mehdi khabbazi kenari; Safa Sebti
Abstract
In Phenomenological approach , regardless of the rules and rationality, the body is seen as a phenomenon that puts the subject exposed to the experience and sensibility. In this approach, the debate over the relationship between the subject , the world and the body is not based on the ontology of the ...
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In Phenomenological approach , regardless of the rules and rationality, the body is seen as a phenomenon that puts the subject exposed to the experience and sensibility. In this approach, the debate over the relationship between the subject , the world and the body is not based on the ontology of the subject and not on the basis of his knowledge of the world , but based on his experience and somatic proximity with the world. This paper seeks to address the phenomenology of Husserl , Merleau-Ponty and Levinas , with a focus on the body and the concept of embodiment , analyzes the contact points as well as differences in approaches and ideas of this philosophers. In the current study, based on the views of the philosophers, we are trying to respond to intertwined questions which are all linked with the body and embodiment of the subject . Also, we want to know how embodiment subject understands the world. The result is that, the body is not the means or the way to understand the world, but embodiment is the situation for vital living in the world and the possibility for our moral living whit the other. This article by phenomenological approach based on the books and articles by means of descriptive - analytical and critical comparison of the philosophers , seeks for answers to the research questions.
maziyar chitsaz; seyyed muhammad ali hojjati; ali akbar ahmadi aframjani; lotfollah nabavi
Volume 9, Issue 34 , July 2013, , Pages 147-161
Abstract
Husserl’s thought on philosophy of language and meaning can be divided at least into two distinct eras. In the first era (sometimes called Platonic realism), Husserl held views similar to those of Frege who believed meaning to be an ideal type. In the second era, his views took a transcendental ...
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Husserl’s thought on philosophy of language and meaning can be divided at least into two distinct eras. In the first era (sometimes called Platonic realism), Husserl held views similar to those of Frege who believed meaning to be an ideal type. In the second era, his views took a transcendental turn and he used the term noema to refer to the complicated nature of meaning. This article is an attempt to shed some light on the said eras and underline the important role intention and awareness played during them. The results demonstrate that, against the ups and downs of his views, Husserl followed a fixed line of thought.
mansour fahim
Abstract
Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not ...
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Philosopl:y in its broad sense constitutes the origin and foundation of almost each and every discipline ive observe in today's world. Despite the focal influence philosophical unde1pinnings have on an ensemble of ideological and epistemological issues in our life, this branch of human knowledge is not welcomed the 1vqy it deserves f?y the administrators of a number of disciplines. One such field o.f stucfy is the area of language teaching in ivhich philosophical concerns are left near/y intact. The present article is aimed at recapitulating the mqjor impact a partial acquaintance nitb philosopl!J can have on our general conceptualizations particular/y as it concerns Language and pedagogy. In so doing, a brief introduction is made, at the outset, to the tuo principal divisions of philosopl:y, i.e. ana/ytical and continental philosopl?J. The concept of bermeneutical thought is then presented as an issue relevant to the school of continentalphilosopl?J, and the vieivpoints of several celebrated progenitors and pioneers of this sub-branch of philosopl:y, i.e. hermeneutics are dimmed. An attempt is made, aftenaards, to introduce some traces of hermeneutics in linguistics and some of its main sub-branches inclttding pragmatics, critical discourse analysis andp.rychological studies. In the encl a brief account is given of some practical advantages of a .familiarity with these philosophical concepts in pedagogical terms
alireza Faraji
Abstract
Husserl in his method of phenomenology casts a new light on the discussion of experience through a new definition of cognition and avoids the error of preceding philosophers, classic empiricists, in particular; thus the cognition is no longer based on the immediate experiences of the world but it is ...
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Husserl in his method of phenomenology casts a new light on the discussion of experience through a new definition of cognition and avoids the error of preceding philosophers, classic empiricists, in particular; thus the cognition is no longer based on the immediate experiences of the world but it is based on intentional experience which relies upon immediate intuition of objects. The result of this perception is a live experience. Therefore, for Husserl, knowing the world around us is based on the lived which is based on the intentionality of consciousness. For Husserl, talking about this intentional world happens through ideal meanings and this group of meanings rests around the axis of a transcendental ego which is the center of intentional actions and moods. Therefore, the analysis of the speech act of this “ego” is done through semantics and based on transcendental logic and it is separated from syntactic theory. Husserl makes this new change to move the transcendental subject into the intersubjective world. In the present research, the objective is to analyze the effect of logical semantics on speech and transition to the intersubjective world.
