Results for 'Epoché'

961 found
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  1.  92
    Anthropological Epochés: Phenomenology and the Ontological Turn.Morten Axel Pedersen - 2020 - Philosophy of the Social Sciences 50 (6):610-646.
    This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed “phenomenological.” Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it (...)
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  2.  39
    Époché poème.Werner Hamacher - 2013 - Revue de Métaphysique et de Morale 79 (3):297.
    Depuis son commencement chez Platon et Aristote, la philosophie se définit comme phénoménologie : comme un logos se portant lui-même à l'apparaître dans un pur intuitionner. Selon les derniers traits de sa philosophie dans la phénoménologie spéculative de Hegel et dans la phénoménologie transcendantale de Husserl, se signalent sa réduction au phénomène Esprit et la thèse originaire de l'Ego à travers une « relève » et une « époché » qui, elles, ne semblent pas davantage réductibles. À la lecture d'un (...)
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  3.  27
    Epoché and institution: the fundamental tension in Jan Patočka’s phenomenology.Darian Meacham & Francesco Tava - 2020 - Studies in East European Thought 73 (3):309-326.
    This article examines the relation between two key, but seemingly opposed concepts in Jan Patočka’s thought: epoché and the concrete institutional polis. In doing so it attempts to elucidate the inextricable relation between phenomenology and politics in the work of the Czech philosopher, and illustrate more broadly the possibilities for approaching the political from a phenomenological perspective. The article provides a phenomenological interpretation of “care for the soul” as closely linked to Patočka’s reformulation of the core phenomenological notion of (...)
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  4. An Epoch-Making Change in the Development of Science? A Critique of the “Epochal-Break-Thesis”.Gregor Schiemann - 2011 - In M. Carrier & A. Nordmann, Science in the Context of Application. Springer. pp. 431--453.
    In recent decades, several authors have claimed that an epoch-making change in the development of science is taking place. A closer examination of this claim shows that these authors take different – and problematic – concepts of an epochal break as their points of departure. In order to facilitate an evaluation of the current development of science, I would like to propose a concept of an epochal change according to which it is not necessarily a discontinuous process that typically begins (...)
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  5. Epoche and śūnyatā: Skepticism east and west.Jay L. Garfield - 1990 - Philosophy East and West 40 (3):285-307.
  6.  25
    Epoche Und Metapher: Systematik Und Geschichte Kultureller Bildlichkeit.Benjamin Specht (ed.) - 2014 - De Gruyter.
    Epochs are constituted by their differentiated repertoires of knowledge and concepts, and also by distinctive metaphors. Metaphors shape the sensibility of an era and define its core ideas and style of thinking. This volume compiles essays from linguistics, literary studies, and philosophy in order to understand the genesis, structure, and function of metaphors typical of an epoch.
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  7.  90
    Epochē, entertainment and ethics: On the hyperreality of everyday life. [REVIEW]Charles W. Harvey - 2004 - Ethics and Information Technology 6 (4):261-269.
    In this essay, I argue that popular entertainment can be understood in terms of Husserl’s concepts of epochē, reduction and constitution, and, conversely, that epochē, reduction and constitution can be explicated in terms of popular entertainment. To this end I use Husserl’s concepts to explicate and reflect upon the psychological and ethical effects of an exemplary instance of entertainment, the renowned Star Trek episode entitled “The Measure of a Man.” The importance of such an exercise is twofold: to demonstrate, once (...)
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  8. Epoché as the Erotic Conversion of One into Two.Rachel Aumiller - 2016 - In Giuseppe Veltri, Yearbook of the Maimonides Centre for Advanced Studies. [Boston]: De Gruyter. pp. 3-13.
    This essay interprets the epoché of ancient scepticism as the perpetual conversion of the love of one into the love of two. The process of one becoming two is represented in Plato’s Symposium by Diotima’s description of the second rung of ‘the ladder,’ by which one ascends to the highest form of philosophical devotion (Pl. Sym. 209e-210e). Diotima’s ladder offers a vision of philosophy as a total conversion of both the lover and the object of love (or philosopher and object (...)
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  9.  64
    Epoché. Husserl e lo scetticismo.Veniero Venier - 2019 - Lebenswelt. Aesthetics and Philosophy of Experience 14.
    According to Husserl there is not only a negative meaning of scepticism, in which reason dissolves itself in an exasperated relativism, but also a completely opposite one, in which the idea of scepticism is a necessary transition for rational argumentation that reflects the actual ability of radically questioning those certainties that are fideistically interwoven in the relationship between life and scientific knowledge. It is therefore equally unquestionable that the objective of such scepticism is to seek, with untiring fatigue, solid, persuasive (...)
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  10.  25
    Epoché und natürlich-naive Geltungen.Virgilio Cesarone - 2018 - Heidegger Studies 34:269-277.
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  11.  11
    Epochs in Hindu Legal History.Ludwik Sternbach & U. C. Sarkar - 1960 - Journal of the American Oriental Society 80 (3):258.
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  12. Epoch Relativism and Our Moral Hopelessness.Regina Rini - 2018 - In Sophie Grace Chappell & Marcel van Ackeren, Ethics Beyond the Limits: New Essays on Bernard Williams' Ethics and the Limits of Philosophy. New York: Routledge. pp. 168-187.
    When we look back upon people in past societies, such as slaveholders and colonialists, we judge their actions to have been morally atrocious. Yet we should give some thought to how the future will judge us. Here I argue that future people are likely to regard our behavior as no better than that of the past. If these future people are to be believed, then we are morally hopeless; we have little chance of working out the moral truth for ourselves. (...)
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  13.  16
    Epoche and anxiety. Neutralization of the world or the imitation of experience?Victor Molchanov - 2022 - HORIZON. Studies in Phenomenology 11 (1):11-26.
    This article discusses Husserl’s “epoche” and “phenomenological reduction” and early Heidegger’s “fear” and “anxiety” from a conceptual and terminological point of view. The basis for comparing “epoche” and “fear” is their main function of neutralizing the world. The author also considers the way of correlating the epoche and anxiety as philosophical concepts with three types of realizable experience that served as their source. The main points and stages of the introduction of the term “epoche” are highlighted; the main functional differences (...)
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  14. Epoché, Decision and Motivation.Angela Bello & Angela Ales Bello - unknown - In Angela Bello & Angela Ales Bello, The Sense of Things. Springer International Publishing.
     
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  15. Literary epoché in the African context. "Isn't it just possible that we are all abikus?": the prevalence of the abiku/ogbanje motif in the literature of Nigeria.Paula García-Ramírez - 2021 - In Małgorzata Haładewicz-Grzelak & Marta Boguslawska-Tafelska, Intersubjective plateaus in language and communication. New York: Peter Lang.
     
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  16.  34
    Epochs from the Dawn of Mankind.H. J. Eggers - 1968 - Philosophy and History 1 (2):266-267.
  17.  58
    Epoché and Teleology.Shojiro Kotegawa - 2008 - Proceedings of the Xxii World Congress of Philosophy 19:41-48.
    In Husserl’s phenomenology, there are two essential moments; one is the Epoché which makes the phenomenology possible, the other is the teleology of science which directs it to its own goal (telos). The former, later appeared in Husserl’s text, does not seem quite consistent with the latter – on the contrary, theseseem so exclusive that a question arises as to whether Husserl could reconcile Epoché with teleology consistently claimed from the beginning of his career. My aim in this (...)
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  18.  45
    Epoché delle epoche (con in appendice una lettera di E. Husserl a E. Rádl).Luigi Azzariti-Fumaroli - 2009 - Archivio di Storia Della Cultura 22:251-266.
    Through a commentary of the letter sent by Husserl to the 8th International Congress of Philosophy in 1934, the essay intends to clarify the concept of “responsibility” as a “universal form” thanks to which the rational human being orients his acts according to a consciously ethical direction. By focusing on the dynamics that characterize the relationship between Logos and Ethos, is then pointed up Husserl’s aim to build a gnoseology that can’t be solved in an abstract intellectualism as it embodies (...)
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  19.  16
    Epoché as Personal Transformation.Sara Heinämaa - 2019 - Phänomenologische Forschungen 2019 (2):133-159.
    This paper argues that the parallel that Husserl draws in The Crisis between the phenomenological epoché and religious conversions is not just a rhetorical device but involves a crucial methodological idea. By pointing to the depth-dimension of living consciousness and its possibilities of transformation, the parallel sheds light upon the ultimate task of the phenomenological- transcendental reduction. To argue for this this claim, the paper first explicates the two principal epoch.
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  20. Epoché und Reduktion. Formen und Praxis der Reduktion in der Phänomenologie.Rolf Kühn & Michael Staudigl - 2004 - Tijdschrift Voor Filosofie 66 (2):391-392.
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  21.  11
    Epochê e Época no pensamento logotectónico.Marcus Brainard - 2005 - Phainomenon 10 (1):117-128.
    This article deals with “epoch” and “epoché”, each of which plays a central role in Heribert Boeder’s thought. Because it understands itself as the building of rational wholes, or logoi, his thought - but also that which it builds - is termed the “logotectonic”. The first part of the article situates the logotectonic epoché in the phenomenological tradition, particularly with respect to its key manifestations in Husserl and Heidegger, while also setting it off from that tradition. It is (...)
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  22.  62
    Epochal Consciousness and the Philosophy of History.Alan M. Olson - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 8:159-171.
    Does the philosophy of history have a future? In 1949 Karl Jaspers, echoing Hegel, still identified history as the “great question” in philosophy; but in 1966 Karl Löwith observed that the philosophy of history had been reduced to little more than “epochal consciousness.” During the 1970s analytical philosophers endorsed the critical-speculative distinction of C. D. Broad and the question of universal history was effectively bracketed. Post-structuralists and feminists during the 70s and 80s endorsed the observation of Michel Foucault that history (...)
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  23.  22
    On Epochal Becoming: Rosenthal on Whitehead.Lewis S. Ford - 1997 - Transactions of the Charles S. Peirce Society 33 (4):973 - 979.
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  24. Die Epoche der Aufklärung als Epoche der Leistung? Konzeptionelle Überlegungen zur gesamtgesellschaftlichen Breitenwirkung der Aufklärung am Beispiel fon Leistung, Beruf und Erwerbsbiografien.Katrin Moeller - 2018 - In Renko Geffarth, Markus Meumann, Holger Zaunstöck & Monika Neugebauer-Wölk, Kampf um die Aufklärung?: institutionelle Konkurrenzen und intellektuelle Vielfalt im Halle des 18. Jahrhunderts. Halle (Saale): Mitteldeutscher Verlag.
     
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  25.  16
    (1 other version)Die Epoche der Aufklärung.Annette Meyer - 2010 - Akademie Verlag.
    schon die Aufklärer lebten „in der Aufklärung“: dieser Epochenbegriff ist nicht rückblickend entstanden, sondern wurde von den Zeitgenossen selbst geprägt. Doch wie ist „Aufklärung“ als tragfähiger historisch-politischer Epochenbegriff zu fassen? Das neue Studienbuch verknüpft Politik-, Sozial- und Wissenschaftsgeschichte mit der ideengeschichtlichen Substanz der Zeit und zeichnet ein innovatives Epochenbild. Frühe Neuzeit vom Ende des Dreißigjährigen Krieges bis zur Französischen Revolution Aufklärung - abgeschlossene Epoche oder offenes politisches Projekt? Erweiterung des Horizonts und Erfahrung der Welt: Bewusstseinswandel am Beginn der Moderne Entstehung (...)
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  26.  3
    Considerações Acerca da Epoché Em Montaigne e Do Freie Geister Em Nietzsche.Nelson Maria Brechó da Silva - 2009 - Kínesis - Revista de Estudos Dos Pós-Graduandos Em Filosofia 1 (1):68-88.
    O presente trabalho pretende situar o conceito epoché, suspensão do juízo, de Montaigne a partir de sua amizade com La Boétie. Após a morte do amigo, Montaigne termina de redigir a seção sobre a amizade, na qual enfoca a metáfora do pintor. Trata-se, então, da pintura do “eu”, de forma que o livro procura sanar a falta do amigo. As partes do “eu” são pintadas de modo ilógico, o que, no caso, conduz Montaigne a uma pintura constante delas. Quanto (...)
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  27.  28
    Epochal Time and the Continuity of Experience.James W. Felt - 2002 - Review of Metaphysics 56 (1):19 - 36.
    I SHOULD LIKE TO EXAMINE THE PLAUSIBILITY AND CONSEQUENCES of a particular view of the nature of metaphysics, especially in its relation to immediate human experience which it is designed to illuminate. In order to make the consideration concrete I shall apply this interpretation to a familiar controversy about the nature of time. One view, accepted by Whiteheadian process philosophers, is that time is actually episodic, atomic, epochal. The contrasting view, that of Henri Bergson among others, is that time is (...)
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  28. Epoché in Light of Samatha-Vipassana Meditation: Chögyam Trungpa's Buddhist Teaching Facing Husserl's Phenomenology.N. Depraz - 2019 - Journal of Consciousness Studies 26 (7-8):49-69.
    In this contribution, I will focus on Chogyam Trungpa's presentation of the basic practice of samatha-vipassana sitting meditation, assuming that his description is almost scientifically meticulous, similarly to Husserl's phenomenological descriptions, and allows the latter to be endowed with concrete richness and practical operability. Meditation is an activity that develops attentional qualities which are extremely accurate, i.e. both very well-defined and remarkably embodied. I will first detail the different forms of attention inherent to meditation, then show how they surprisingly echo (...)
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  29.  71
    Paradigm Dressed as Epoch: The Ideology of the Anthropocene.Jeremy Baskin - 2015 - Environmental Values 24 (1):9-29.
    The Anthropocene is a radical reconceptualisation of the relationship between humanity and nature. It posits that we have entered a new geological epoch in which the human species is now the dominant Earth-shaping force, and it is rapidly gaining traction in both the natural and social sciences. This article critically explores the scientific representation of the concept and argues that the Anthropocene is less a scientific concept than the ideational underpinning for a particular worldview. It is paradigm dressed as epoch. (...)
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  30.  91
    Time and epoché.Louis N. Sandowsky - 2007 - On The Future of Husserlian Phenomenology. The New School for Social Research – The Husserl Archives in Memory of Alfred Schutz.
    To ask about the future of Husserlian Phenomenology at this time is actually quite a natural gesture – caught up, as it is, in the anxiety wrought by the difficulties that come with the beginning of a new millennium and the malaise of the postmodern. Though, it must be borne in mind that it is a gesture that simultaneously puts the sense of ‘naturalness’ into question. It answers to a conscientious zeitgeist that seeks to catch itself in mid-act (between breaths) (...)
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  31. Ordinary experience and the epoché: Husserl and Heidegger versus Rosen (and Cavell).Søren Overgaard - 2010 - Continental Philosophy Review 43 (3):307-330.
    In various publications, Stanley Cavell and Stanley Rosen have emphasized the philosophical importance of what they both call the ordinary. They both contrast their recovery of the ordinary with traditional philosophy, including the phenomenological philosophy of Edmund Husserl. In this paper, I address Rosen’s claims in particular. I argue that Rosen turns the real situation on its head. Contra Rosen, it is not the case that the employment of Husserl’s epoché distorts the authentic voice of the ordinary—a voice that (...)
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  32.  19
    The Causes of Epochē.Mate Veres - 2016 - In Giuseppe Veltri, Yearbook of the Maimonides Centre for Advanced Studies. [Boston]: De Gruyter. pp. 53-64.
    The majority of the excerpts traditionally taken to derive from a planned book 8 of Clement of Alexandria’s Stromateis concern the theory of demonstration (apodeixis) and related matters of logic. The suspension of judgement (epochē), a recognisably sceptical response to disagreement and a lack of demonstrative certainty, receives two brief treatments in this context. Apart from an attempted refutation of scepticism which points to the allegedly self-refuting character of universal epochē (5.15.2–16.3), the text also includes an account of the causes (...)
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  33.  80
    The Coming Epoch of New Coalitions: Possible Scenarios of the Near Future.Leonid Grinin & Andrey Korotayev - 2011 - World Futures 67 (8):531 - 563.
    This article analyzes some important aspects of socioeconomic and political development of the world in the near future. The future always stems from the present. The first part of the article is devoted to the study of some crucial events of the present, which could be regarded as precursors of forthcoming fundamental changes. In particular, it is shown that the turbulent events of late 2010 and 2011 in the Arab World may well be regarded as a start of the global (...)
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  34. Intention and epochē in tension: autophenomenography, bracketing and a novel approach to researching sporting embodiment.Jacquelyn Allen-Collinson - 2011 - Qualitative Research in Sport, Exercise and Health 3 (1):48-62.
    This article considers a novel approach to researching sporting embodiment via what has been termed ‘autophenomenography’. Whilst having some similarities with autoethnography, autophenomenography provides a distinctive research form, located within phenomenology as theoretical and methodological tradition. Its focus is upon the researcher’s own lived experience of a phenomenon or phenomena. This article examines some of the key elements of a sociological phenomenological approach to studying sporting embodiment in general before portraying how autophenomenography was utilised specifically within two recent research projects (...)
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  35.  19
    From ideology-critique to epochal criticism.Ian Angus - 1995 - Argumentation 9 (1):33-57.
    It is a danger in the discursive turn in the human sciences that social criticism be abandoned in favour of ‘continuing the conversation.’ However, an analysis of the reflexive paradox inherent in every communication act provides the basis for a non-foundationalist critique of the historical epoch.
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  36. Epoché and solipsistic reduction.Søren Overgaard - 2002 - Husserl Studies 18 (3):209-222.
  37.  33
    A dupla implicação da epoché e sua relação com o mundo na fenomenologia de Husserl.Carlos Cortes Tourinho - 2016 - Philósophos - Revista de Filosofia 21 (1):37-58.
    This paper aims to investigate the relationship between the phenomenological epoché and the phenomenological problem of the relationship between the consciousness and the world. Initially, the article examines the first implication of the exercise of epoché : the idea of "loss of the world." Then examines the second implication of this exercise: the idea of "recovery of the world" in the transcendental consciousness. Finally, the article elucidates the specificity of phenomenological idealism of Husserl. The widespread exercise of the (...)
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  38.  41
    Epoché and Reduction in Husserl's Phenomenology.Desislav Georgiev & Denitsa Nencheva - 2022 - Filosofiya-Philosophy 31 (4):335-348.
    The text outlines some of the main theoretical-methodological procedures in Edmund Husserl's transcendental phenomenology. The first part offers a brief introduction to Husserl's general philosophical project. In the second part, the question of the phenomenological epoché is considered, as a first, negative procedure of the phenomenological reduction. A comparison is also made between the practice of epoché by Husserl and Descartes’ methodical doubt. The third part turns to the different types of reductions and examines the relationship between them.
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  39. The Necessity of the Epochē and Reduction for a Husserlian Phenomenological Science of Psychology.Amedeo Giorgi - 2021 - Journal of Phenomenological Psychology 52 (1):1-35.
    In adapting Husserl’s philosophical phenomenological method to conduct research in psychology I included Husserl’s two methodical steps, the epochē and the reduction, as part of the scientific procedure. Zahavi objected to my use of those steps. This article is a response to his objections and it is a reaffirmation of the necessity of the epochē and reduction for Husserlian phenomenological psychological research. A description of Husserl’s acknowledged types of psychology and a description of his transcendental phenomenology are also presented along (...)
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  40.  46
    The illusion of the epoch: Marxism-Leninism as a philosophical creed.Harry Burrows Acton - 1955 - Indianapolis: Liberty Fund.
    Written nearly fifty years ago, at a time when the world was still wrestling with the concepts of Marx and Lenin, 'The Illusion of the Epoch' is the perfect resource for understanding the roots of Marxism-Leninism and its implications for philosophy, modern political thought, economics, and history. As Professor Tim Fuller has written, this "is not an intemperate book, but rather an effort at a sustained, scholarly argument against Marxian views." Far from demonising his subject, Acton scrupulously notes where Marx's (...)
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  41. The Epochal Nature of Process in Whitehead's Metaphysics.F. Bradford Wallack - 1980 - Transactions of the Charles S. Peirce Society 17 (2):171-177.
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  42. Critical epochs in the development of the theory of science.Evert W. Beth - 1950 - British Journal for the Philosophy of Science 1 (1):27-42.
  43.  33
    The Epochal Nature of Process in Whitehead's Metaphysics.F. Bradford Wallack - 1980 - State University of New York Press.
    " -- F. Bradford Wallack The twentieth century has seen the greatest innovations in philosophical cosmology since Newton and Descartes, and Alfred North Whitehead was the first and greatest of the philosophers to work out these innovations ...
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  44.  69
    Epoché and faith: An interview with Jacques Derrida.John D. Caputo, Kevin Hart & Yvonne Sherwood - 2005 - In Yvonne Sherwood & Kevin Hart, Derrida and religion: other testaments. New York: Routledge.
  45. How to do things with brackets: the epoché explained.Søren Overgaard - 2015 - Continental Philosophy Review 48 (2):179-195.
    According to ‘purification interpretations’, the point of the epoché is to purify our ordinary experience of certain assumptions inherent in it. In this paper, I argue that purification interpretations are wrong. Ordinary experience is just fine as it is, and phenomenology has no intention of correcting or purifying it. To understand the epoché, we must keep the reflective nature of phenomenology firmly in mind. When we do phenomenology, we occupy two distinct roles, which come with very different responsibilities. (...)
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  46. Temporalities and the Urban Fabric: Co-Producing Liminal Spaces in Transitional Epochs.Asma Mehan & Sina Mostafavi - 2023 - Uou Scientific Journal (06):116-125.
    Within the framework of 'Temporalities and the Urban Fabric: Co-Producing Liminal Spaces in Transitional Epochs,' this rigorous examination unravels the multilayered nuances of temporality and its intimate relationship with urban spaces in times of transition. The research delineates the intricate interplay between public exhibitions, urban realms, and socio-political paradigms, particularly within the dynamic settings of the metropolitan entities of Houston and Amsterdam. These cities, as epitomes of temporal urban flux, become fertile grounds for exploring the ephemeral essence of liminal spaces (...)
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  47.  43
    The Epochal Nature of Process in Whitehead's Metaphysics.Lewis S. Ford - 1981 - Philosophy and Phenomenological Research 42 (1):133-135.
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  48.  23
    Education in the Epoch of Changes.Victor Kondratyev & Lilija Matronina - 2008 - Proceedings of the Xxii World Congress of Philosophy 37:143-150.
    The epoch of changes is characterized as an epoch of structural changes in society and education is a process of getting realized independence in exploring the space and time in his life. In the center is a mechanism of influence of social changes in the quality of system of education as a system phenomen. The basicelements of educational system are educational, productional and leisure activity. The characteristic feature of out present life is the accordance of rational and irrational in our (...)
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  49. Das große spiel der epoché. Die transzendentalphänomenologische einstellung zwischen natürlichem weltverhalten und theoretischer wissenschaft.Martina Roesner - 2008 - Husserl Studies 24 (1):31-52.
    Husserls Ansatz der Transzendentalphänomenologie wird gemeinhin als Versuch einer rationalen Letztbegründung von Erkenntnis überhaupt gedeutet. Sein Verständnis der konstitutiven Rolle des reinen Bewußtseins gegenüber dem Weltphänomen als solchem sowie seine Betonung des teleologischen Aspektes der transzendentalen Vernunft scheint sein Denken von vornherein in radikalen Gegensatz zu all jenen phänomenologischen Entwürfen zu bringen, die – wie etwa Heidegger oder Fink – die Beziehung von Subjekt und Welt sowie die Philosophie als ganze wesentlich vom Spiel her zu verstehen suchen. Andererseits hat die (...)
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  50. Epoché, the Transcendental Ego, and Intersubjectivity in Husserl’s Phenomenology.Brian Harding - 2005 - Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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