Sriprakash, Rudolph and Gerrard write: ‘There is an ongoing need to hold in tension, and be deeply conscious of, the past that endures in the present as much as there is a need to hold in tension,...

Marc Richir’s phenomenological work proposes a new type of phenomenology, a non-standard one. To him, a non-standard phenomenology is, first of all, a phenomenology that is crossing the barrier of intentionality (Richir, 2015). In this context, perception has a special role. Firstly, it involves phantasia, and not the imaginary. Secondly, it is a perception of non-intentional objects. Because of these two reasons, the other becomes the Other, namely a non-intentional object that cannot be pinpointed in a definite time / space (...) frame. In this paper, I will try to demonstrate that, starting from this lack of conceptualization that the Other represents, a sense is constructed. It is a sense in the making (sens se faisant), as Richir puts it (Richir 1988, 2015); a sense whose never-ending development gives meaning to someone’s life. In order for this to take place, the effective presence of the Other is crucial. Otherwise, sense stands still and meaning is aborted. (shrink)

This essay formulates some premises of interdisciplinarity. The ideas are critically and generally expressed but the references content, presented in the paper, are thematically precise (they are generally of speciality). These references also support the dowbts re- garding this issue, that are critically expressed in the pa- per. The interdisciplinarity is a real fact (a reality) but even a neutral and optimistic analysis of it should start in a critic spirit. The interdisciplinarity is not a miraculous solution to all the (...) difficulties we encounter while trying to understand the complex world we inhabit. It is men- tioned that the main considerations of this paper are ex- pressed in an epistemology view. (shrink)

This paper is addressing Husserl’s critique of psychologism in order to gain a better understanding of an up to date phenomenological research. Staring with Maurice Merleau-Ponty, phenomenology became more and more interested in how psychoanalytic theory can contribute to its findings. The latest phenomenological research reflects this growing interest in psychoanalysis. I will demonstrate in this paper that Husserl’s critique of psychologism enables this interest and that the psychoanalytic theory offers the same critique in response. Thus, the ego problem leading (...) to the deadlock of intersubjectivity, represent one of the common grounds phenomenology and psychoanalysis can meet. In this respect I will use the works of Marc Richir and Jacques Lacan. Emphasizing Marc Richir’s conception of language as phenomenon and the twist he gives to the concept of perceptive phantasia introduced by Husserl in 1918, I will consider the concept of unconscious as a way to solve the intersubjectivity dilemma. (shrink)

This paper revolves around a logic of thinking that the Lacanian psychoanalysis calls the logic of the not whole. Within the confines of this logic, tautology is not only a truth that needs no demonstration, but also the proof that the absolute truth is always missing. In a certain way, the evidence of things being self imposing, it is always easy to fell into the illusion that things exist by themselves. The effect of this illusion is the thing itself (das (...) Ding), claims Marc Richir. In order to avoid the illusion that tautology is creating, Richir indicates that although there are a variety of elements involved by this problem, there is one that underlines the whole development of truth: Sache as affair, or as something to be done. Put in other words, while das Ding is an answer, Sache is a question waiting to be answered. Sache is an empty space, or a gap, which corresponds exactly to the logic of the not whole. Because of the Sache, the meaning itself becomes a question to be answered. It becomes a sense-in-the-making, if we are to use Richir’s idea of le sens se faisant which is situated at the core of his non-symbolic phenomenology. Counting on the logic of the not whole, this paper is following the consequences that Sache and le sense se faisant have in language, with the first one corresponding to the concept of the unconscious. (shrink)

The Vida de Santa Oria is the most problematic of Gonzalo de Berceo's works. There is disagreement about its textual integrity, and important elements of its structure are imperfectly understood. The intent of this article is to demonstrate Berceo's use of literary and iconographic material prominent in the thirteenth-century monastic culture of San Millán de la Cogolla to construct a moral and eschatological definition of the contemplative life. The Vida de Santa Oria renders Christian eschatology through an elaborate symbolic structure, (...) circumscribed physically and spiritually by the cloister walls of San Millán, where Berceo, a secular priest, served as notary of one of the abbots. The economy of Berceo's communicative method is no small part of the excellence of his poem; his artistic self-cloistering mirrors the existential condition of his hagiographic subject. It derives from a conscious and complex choice, rather than from any limitation of his intellectual horizons. (shrink)

While childhood maltreatment has been consistently associated with a high risk for psychopathology, the mechanisms underlying this relation are still unclear. Dysfunctional emotion regulation has b...

This study aims at showing how at the basis of Nikolai Berdyaev’s criticism of capitalism and Marxism lays the concept of Imago Dei. The Russian religious philosopher puts forward the Imago Dei as fundamental to the Christian understanding of human dignity. Berdyaev believes that in both capitalism and Marxism an objectification of the person takes place, and therefore a denial of basic human dignity. Berdyaev’s criticism of capitalism refers to its internal principles, partly building on Marx’s early criticism of capitalism. (...) Although he shared some of the same concerns with Marx and other Marxist theorists, ultimately his was a critique from a Christian perspective that was deeply humanistic, whereas Marxism in its Hegelian orientation had failed in achieving what Berdyaev understands as true humanism. Having confronted and engaged both systems of thought during his own life, Berdyaev’s insights are most interesting, and I argue in this paper that they are also relevant for our own reflections on these subjects today. (shrink)

Analogy (Latin: proportio) is the epistemological principle par excellence for the ancient world. Plato calls it the "most beautiful bond" that holds the cosmos together. For Aristoteles, analogies between different species and genera should enable a better understanding of structural features in biology. The most powerful relationship, however, is the one known as Pros-hen, which forms the basis of all being-analogy teachings in the Middle Ages. In the 20th century, analogical thinking finds its way into phenomenology and psychoanalysis. This volume (...) presents analogy starting from antiquity through the Middle Ages and modern times and explores its potential in the context of contemporary philosophical discussions. With contributions by Prof. Dr. Damir Barbarić, Dr. Marcel Bodea, Prof. Dr. Johannes Brachtendorf, Dr. Elenio Cicchini, Prof. Dr. Virgil Ciomoș, Prof. Dr. Ion Copoeru, Dr. Nicoletta Di Vita, Prof. Dr. Karen Gloy, Prof. Dr. Michael Heidelberger, Dietmar Koch, Dr. Dalia Nassar, Dr. Alina Noveanu, Dr. Manuel Schölles, Dr. Simon Schüz and Dr. Niels Weidtmann. (shrink)