Despite their creativity, cultural actions are not established out of nothing. They are based on ... more Despite their creativity, cultural actions are not established out of nothing. They are based on previous actions, their passive or active memory, and extension. Sedimentation is the depositing of sediments that occurs during certain processes. They testify to the processes that have taken place and themselves become significant links or traces. Different layers of sediment are formed, which testify to past events, which have structures in the present. The best-known phenomenological concept of sedimentation was formulated in Husserl's text The Origin of Geometry. Husserl uses the specific geological term of sedimentation to describe the science of geometry as a linguistically (written) mediated genesis of conceptual knowledge. The human practice of knowledge can be transmitted to other generations only by expressing it linguistically and recording it in writing. Derrida used the phenomenological concept of sedimentation and created Grammatology. Maurizio Ferraris applied these ideas of Derrida while developing the theory of documentality. The main idea of documentality is that a particular kind of social objects, namely documents (records of social acts) are the ground of social reality. For all three philosophers, writing or recording becomes a model for reflecting on cultural-social reality. The purpose of this article is to discuss the writing as a model for cultural sedimentation and memory. Husserl understood writing as a sedimentation that must be reactivated. However, Derrida and Ferraris identify the written objects only with materialized writing and the repetition of what is written. They do not distinguish between imitative and comprehensive reading.
Vasily Sesemann's manuscript Self-Knowledge, Self-Consciousness and Objectification explores the ... more Vasily Sesemann's manuscript Self-Knowledge, Self-Consciousness and Objectification explores the relationship of consciousness with self-consciousness and the subconscious, as well as various forms of objectification of consciousness. This manuscript can be attributed to a group of manuscript texts that discuss the origin of consciousness and the metaphysical relationship between matter and spirit. Sesemann studied consciousness, describing it as an intentional experience and rejecting its naturalistic explanations. Sesemann revealed the irreducibility of life to physiological chemical processes and, at the same time, rejected the dualistic opposition of spirit and matter, soul, and body. The article aims to show that the concept of consciousness formulated by Sesemann is phenomenological. The philosopher rejects naturalistic and objectivist explanations of consciousness. Consciousness must be explored as an experiential subjectivity, not as an object. Sesemann criticizes naturalistic psychology and argues that consciousness is an intentional activity in the world. Consciousness is embodied self-awareness and empathic connection with other living beings.
In his philosophical research, Vasily Sesemann proved that the natural sciences were not the sole... more In his philosophical research, Vasily Sesemann proved that the natural sciences were not the sole domain of knowledge. He criticized Neo-Kantian philosophy and argued that the subject of knowledge could not be an abstract scientific mind. Cognition involves direct intuition. The knowing subject acts directly in the world, which is why knowledge is always related to attitudes. A person knows himself not as a theoretical object, but as a non-objectifiable, personal life. Therefore, man must follow not only reflective knowledge, but also pre-reflective self-consciousness. The knowledge that an incarnate and worldly, agential subject can be connected not only to conscious activity, but unconscious activity as well. Sesemann rejected the Neo-Kantian reduction of being into logical thinking. He argued that rationality is always related to irrationality, and pure knowledge is related to attitudes. I first discuss how Sesemann understands intuition and criticizes the naturalistic account of scientific knowledge. I then analyze how Sesemann's theory relates knowledge to attitudes. Finally, I discuss the genesis of knowledge as the transcendence of one's point of view and how objectifying knowledge is related to linguistic expression and in this context argue that Sesemann's analysis of knowledge is similar to Husserl's genetic phenomenology.
Th is paper deals with the approach to self-consciousness and the unconscious found in the work o... more Th is paper deals with the approach to self-consciousness and the unconscious found in the work of Moritz Geiger and the little known philosopher Vasily Sesemann. Th e aim of this presentation is to provide an account of Sesemann's disagreement with Geiger regarding the concept of unconsciousness as well as to introduce his phenomenological explanation of the nonobjectifying self-consciousness. Th e fi rst part of this paper explores Geiger's concept of unconsciousness. Th e second part is concerned with Sesemann's conception of the non-objectifying self-consciousness and its relation to the unconscious. Th e last part of this paper argues that Sesemann's concept of selfawareness is similar to the concept of self-consciousness developed by Husserl in his phenomenology.
Don Quixote is not only a novel which represents Spanish culture, but a hero that reveals the rel... more Don Quixote is not only a novel which represents Spanish culture, but a hero that reveals the relation between life and reason. I will compare two interpretations of Don Quixote. The first phenomenological interpretation belongs to Ortega Y Gasset, and the second to Lithuanian philosopher Algis Mickūnas. The interpretations of Don Quixote are related to the question about an ideal. What is the role of ideals in culture? Are ideals principles constructed by reason? Do these principles deny the reality of life, or are ideals related to the self life-world rationality? Then what does the idealism of Don Quixote mean? Does it represent a utopian rationality or does it seek to show values that are not reduced to circum-stance? Ortega criticizes Don Quixote as an idealist, who can't find any ideal values in the nearest environment. Mickūnas suggests interpreting Don Quixote's idealism as a phenome-nological bracketing, which allows one to doubt the blind dependence on this life-world and question its value. Resumen: Don Quijote no es únicamente una novela que representa la cultura española, sino también un héroe que revela la relación entre vida y razón. Compararé dos interpretaciones de Don Quijote. La primera interpretación fe-nomenológica pertenece a Ortega y Gasset y la segunda al filósofo lituano Algis Mickūnas. Las interpretaciones de Don Quijote se relacionan con la cuestión acerca de los ideales. ¿Cuál es el papel de los ideales en la cultura? ¿Son los ideales principios construidos por la razón? ¿Niegan tales ideales la realidad de la vida o bien se encuentran los ideales relacionados con la racionalidad misma del mundo de la vida? ¿Qué significa entonces el idealismo de Don Quijote? ¿Representa acaso una racionalidad utópica o trata más bien de mostrar valores que no se hallan reducidos a la circunstancia? Orte-ga critica a Don Quijote como un idelista, que no es capaz de encontrar valores ideales en su entorno más próximo. Mickūnas propone inter-pretar el idealismo de Don Quijote como un poner entre paréntesis de tipo fenomenológico, que nos permite dudar de la ciega dependencia del mundo vital y cuestionar su valor. Palabras clave: Ideales, Don Quijote, Ortega y Gasset, Mickūnas. 236 DALIUS JONKUS 236 Investigaciones Fenomenológicas, vol. Monográfico 4/I (2013): Razón y Vida.
This paper discusses the modern idea of imagination and its various transformations in the phenom... more This paper discusses the modern idea of imagination and its various transformations in the phenomenological conceptual frameworks of Edward Casey, Mikel Dufrenne (1910-1995), Max Scheler (1874-1928) and Vasily Ses-emann (1884-1963). I would like to raise and critically assess questions regarding the role of imagination in our consciousness: whether imagination is a productive or reproductive activity; and how, if at all, aesthetic expression limits the imagination. Casey criticizes Dufrenne for his attempt to unite imagination with aesthetic expression. He argues for the autonomy of the imagination but leaves the question of the relationship between the imagination and perception unan-swered. Dufrenne partially shares his theory of imagination with Sesemann. Both philosophers claim that imagination is a reproductive activity rather than a productive one in the sense that it is limited by the forms of the material a priori. In other words, aesthetic expression has to obey the principle of correlation between percipiens and perceptum. Creativity becomes possible when the creator is able to reproduce in his expression another subject's possible perceptivity. Max Scheler emphasized the correlative connection of spiritual activity with the world. He linked the concept of imagination to the practical being in the world. In Ses-emann's aesthetics the role of embodied imagination in artistic creation and the perception of aesthetic objects were also considered. Both authors argued that the connection between imagination and the essential modes of the world's givenness is guaranteed by the mode of embodied imagination. Both acknowledged that imagination is related to unconscious desires and drive. Both authors stated that the schematisms of imagination express the style of the perception of the world. The fact that imagination is an embodied phenomenon is illustrated by the way it exists in the world, since imagination is essentially a free activity restricted only by "the style of the world's horizon."
The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas’s ... more The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas’s philosophy of culture. Firstly what is discussed is the problem of the separation between culture and nature, and then the concept of cultural activity and creation is analyzed. In cultural philosophy it is not enough to reflect on the cultural act of creation. Creation is the discovery of the world’s essential forms of expression. Ideas need to be discovered and only then they can be materialized and communicated to others in such an objective way. Therefore, culture must be understood as the communication of meaning. Cultural objects refer not only to the actions that create them, but also to the demands placed on potential perceivers.
Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the ... more Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the processionality of being itself. Sesemann not only extends Hartmann‘s philosophical insights, but also supplements them significantly. He also understands the knowledge of reality not as an analysis of static objects, but as a dynamic and temporal reconstruction of becoming reality. Acknowledging the limitations of intuition, he returns to the possibilities of logically formed knowledge. Sesemann argues that the logical constructions of knowledge must maintain a connection with primal intuition. However, logically formed knowledge is limited by its static nature. A dialectic is needed to reveal a dynamically changing being. I will begin the article by discussing the relationship between intuition and logical knowledge, then examine the problem of the ideal being and conclude by evaluating the significance of dialectics in Sesemann’s theory of knowledge. According to Sesemann, the dialect...
Greimas’s semiotics is characterized by an inner duality. This is the inner tension between struc... more Greimas’s semiotics is characterized by an inner duality. This is the inner tension between structuralism and phenomenology. The aim of the paper is to reveal the relationship between structuralism and phenomenology in semiotics. Structuralism and phenomenology have a different understanding of the role of the subject in creating and understanding meanings. Early Greimas understood value systems through the linguistic prism and eliminated the discursive system’s subject itself. Late Greimas’s approach to the subject changed and coincided with the subject of daily experience, who was involved in the selection and creation of meanings. Greimas’s semiotics came closer to phenomenology, but only partially. The concept of bodily and sensory experience in Greimas’s semiotics is constructed from objectivistic positions of science. The body and sensual perception are understood as intermediaries between the inner and outer worlds.
Straipsnyje analizuojama fenomenologinė intersubjektyuvumo samprata Husserlio Karteziškosiose med... more Straipsnyje analizuojama fenomenologinė intersubjektyuvumo samprata Husserlio Karteziškosiose meditacijose. Jose autorius tyrinėja ne konkrečias socialumo formas ar personalinio santykio aš – tu subtilybes, bet atvirumo kitam prielaidas. Dėmesys sutelkiamas į konstitutyvinę kito prasmės genezę. Husserlis įsigilina į savasties patirtį parodydamas jos parodoksalų susvetimėjimą su savimi. Tiek savo kūno, tiek savo laiko patirtis atskleidžiama kaip reikalaujanti kitybės. Tiksliau sakant, tokia kūno ir laiko patirtis negalima kaip tapatybė su savimi. Tik patirdamas savo kūną kaip tarpkūniškumą, galiu atsikratyti vidujybės ir išorybės, imanencijos ir transcendencijos prietaro. Kitybės dalyvavimą esamybėje Husserlis aprašo aprezentacijos arba implikacijos terminais, o „poravimasis“ yra svarbiausias tarpkūniškos jungties su kitu apibūdinimas. Kito prasmės kilmę paaiškina ne metafiziškai postuluota transcendencija, bet susiporavimo su kitu patirties aprašymas.
Straipsnyje analizuojama fenomenologinė intencionalumo samprata Husserlio Loginiuose tyrinėjimuos... more Straipsnyje analizuojama fenomenologinė intencionalumo samprata Husserlio Loginiuose tyrinėjimuose ir vėlesniuose jo raštuose. Siekiama parodyti, jog pačioje statiškoje intencionalumo sampratoje jau yra implikuotos jos genetinio pratęsimo galimybės. Fenomenologinė intencionalumo samprata negali būti redukuota į teorinį santykį su pažinimo objektu, nes joje išryškėja praktinis ir tranzityvus judesio link tikslo realizavimo pobūdis. Fenomenologija atmeta neintencionalių išgyvenimų sampratą, nes tokie išgyvenimai negali būti aprašomi kaip fenomenai, tačiau pripažįsta, jog nė vienas intencionalus išgyvenimas ar jo suponuojamas tikslas negali būti realizuojamas galutinai. Kitaip sakant, kiekvienam išgyvenimui būdingas ne tik universalaus sąmoningumo siekis, bet ir neįsisąmonintas arba nerealizuotas patyrimas. Patyrime patiriame ne tik tai, kas esama, bet ir tai, kas patiriama sykiu kaip kita. Pagrindiniai žodžiai: fenomenologija, intencionalumas, sąmonė, fenomenas, tranzityvumas.The Stru...
Straipsnis analizuoja Edmundo Husserlio, Jeano-Paulo Sartre’o ir Maurise Merleau-Ponty požiūrį į ... more Straipsnis analizuoja Edmundo Husserlio, Jeano-Paulo Sartre’o ir Maurise Merleau-Ponty požiūrį į kūno vaidmenį intersubjektyviuose santykiuose. Jeanas-Paulas Sartre’as atmeta dvigubų jutimų sampratą. Jis neigia galimybę patirti kūną kaip subjektą ir objektą vienu metu. Sartre’as akcentuoja, kad kitas vizualiai pažįstamas tik jį paverčiant objektu. Edmundas Husserlis ir Maurise Merleau-Ponty ieško sąryšio su kitu kūniškumo plotmėje. Atrasdami prisilietimo grįžtamąjį ryšį su savimi, o vėliau išplėtodami šią kvazirefleksijos sampratą ir kitų juslių lygmeniu, Husserlis ir Merleau-Ponty sugriauna tradicinę sąmonės ir savasties sampratą. Sąmonė nebegali būti suprantama kaip vidujybė, o kūnas kaip išorybė. Pats kūnas atrandamas kaip susidvejinęs – patiriantis kitą ir save tuo pat metu. Suskyla ir savasties substanciškumas. Savastis visada pasirodo kitame, kitam ir per kitą. Kartu pasikeičia ir santykio su kitu traktuotė. Kitas nėra kažkoks transcendentiškas objektas, kurį reikia pažinti ar...
Despite their creativity, cultural actions are not established out of nothing. They are based on ... more Despite their creativity, cultural actions are not established out of nothing. They are based on previous actions, their passive or active memory, and extension. Sedimentation is the depositing of sediments that occurs during certain processes. They testify to the processes that have taken place and themselves become significant links or traces. Different layers of sediment are formed, which testify to past events, which have structures in the present. The best-known phenomenological concept of sedimentation was formulated in Husserl's text The Origin of Geometry. Husserl uses the specific geological term of sedimentation to describe the science of geometry as a linguistically (written) mediated genesis of conceptual knowledge. The human practice of knowledge can be transmitted to other generations only by expressing it linguistically and recording it in writing. Derrida used the phenomenological concept of sedimentation and created Grammatology. Maurizio Ferraris applied these ideas of Derrida while developing the theory of documentality. The main idea of documentality is that a particular kind of social objects, namely documents (records of social acts) are the ground of social reality. For all three philosophers, writing or recording becomes a model for reflecting on cultural-social reality. The purpose of this article is to discuss the writing as a model for cultural sedimentation and memory. Husserl understood writing as a sedimentation that must be reactivated. However, Derrida and Ferraris identify the written objects only with materialized writing and the repetition of what is written. They do not distinguish between imitative and comprehensive reading.
Vasily Sesemann's manuscript Self-Knowledge, Self-Consciousness and Objectification explores the ... more Vasily Sesemann's manuscript Self-Knowledge, Self-Consciousness and Objectification explores the relationship of consciousness with self-consciousness and the subconscious, as well as various forms of objectification of consciousness. This manuscript can be attributed to a group of manuscript texts that discuss the origin of consciousness and the metaphysical relationship between matter and spirit. Sesemann studied consciousness, describing it as an intentional experience and rejecting its naturalistic explanations. Sesemann revealed the irreducibility of life to physiological chemical processes and, at the same time, rejected the dualistic opposition of spirit and matter, soul, and body. The article aims to show that the concept of consciousness formulated by Sesemann is phenomenological. The philosopher rejects naturalistic and objectivist explanations of consciousness. Consciousness must be explored as an experiential subjectivity, not as an object. Sesemann criticizes naturalistic psychology and argues that consciousness is an intentional activity in the world. Consciousness is embodied self-awareness and empathic connection with other living beings.
In his philosophical research, Vasily Sesemann proved that the natural sciences were not the sole... more In his philosophical research, Vasily Sesemann proved that the natural sciences were not the sole domain of knowledge. He criticized Neo-Kantian philosophy and argued that the subject of knowledge could not be an abstract scientific mind. Cognition involves direct intuition. The knowing subject acts directly in the world, which is why knowledge is always related to attitudes. A person knows himself not as a theoretical object, but as a non-objectifiable, personal life. Therefore, man must follow not only reflective knowledge, but also pre-reflective self-consciousness. The knowledge that an incarnate and worldly, agential subject can be connected not only to conscious activity, but unconscious activity as well. Sesemann rejected the Neo-Kantian reduction of being into logical thinking. He argued that rationality is always related to irrationality, and pure knowledge is related to attitudes. I first discuss how Sesemann understands intuition and criticizes the naturalistic account of scientific knowledge. I then analyze how Sesemann's theory relates knowledge to attitudes. Finally, I discuss the genesis of knowledge as the transcendence of one's point of view and how objectifying knowledge is related to linguistic expression and in this context argue that Sesemann's analysis of knowledge is similar to Husserl's genetic phenomenology.
Th is paper deals with the approach to self-consciousness and the unconscious found in the work o... more Th is paper deals with the approach to self-consciousness and the unconscious found in the work of Moritz Geiger and the little known philosopher Vasily Sesemann. Th e aim of this presentation is to provide an account of Sesemann's disagreement with Geiger regarding the concept of unconsciousness as well as to introduce his phenomenological explanation of the nonobjectifying self-consciousness. Th e fi rst part of this paper explores Geiger's concept of unconsciousness. Th e second part is concerned with Sesemann's conception of the non-objectifying self-consciousness and its relation to the unconscious. Th e last part of this paper argues that Sesemann's concept of selfawareness is similar to the concept of self-consciousness developed by Husserl in his phenomenology.
Don Quixote is not only a novel which represents Spanish culture, but a hero that reveals the rel... more Don Quixote is not only a novel which represents Spanish culture, but a hero that reveals the relation between life and reason. I will compare two interpretations of Don Quixote. The first phenomenological interpretation belongs to Ortega Y Gasset, and the second to Lithuanian philosopher Algis Mickūnas. The interpretations of Don Quixote are related to the question about an ideal. What is the role of ideals in culture? Are ideals principles constructed by reason? Do these principles deny the reality of life, or are ideals related to the self life-world rationality? Then what does the idealism of Don Quixote mean? Does it represent a utopian rationality or does it seek to show values that are not reduced to circum-stance? Ortega criticizes Don Quixote as an idealist, who can't find any ideal values in the nearest environment. Mickūnas suggests interpreting Don Quixote's idealism as a phenome-nological bracketing, which allows one to doubt the blind dependence on this life-world and question its value. Resumen: Don Quijote no es únicamente una novela que representa la cultura española, sino también un héroe que revela la relación entre vida y razón. Compararé dos interpretaciones de Don Quijote. La primera interpretación fe-nomenológica pertenece a Ortega y Gasset y la segunda al filósofo lituano Algis Mickūnas. Las interpretaciones de Don Quijote se relacionan con la cuestión acerca de los ideales. ¿Cuál es el papel de los ideales en la cultura? ¿Son los ideales principios construidos por la razón? ¿Niegan tales ideales la realidad de la vida o bien se encuentran los ideales relacionados con la racionalidad misma del mundo de la vida? ¿Qué significa entonces el idealismo de Don Quijote? ¿Representa acaso una racionalidad utópica o trata más bien de mostrar valores que no se hallan reducidos a la circunstancia? Orte-ga critica a Don Quijote como un idelista, que no es capaz de encontrar valores ideales en su entorno más próximo. Mickūnas propone inter-pretar el idealismo de Don Quijote como un poner entre paréntesis de tipo fenomenológico, que nos permite dudar de la ciega dependencia del mundo vital y cuestionar su valor. Palabras clave: Ideales, Don Quijote, Ortega y Gasset, Mickūnas. 236 DALIUS JONKUS 236 Investigaciones Fenomenológicas, vol. Monográfico 4/I (2013): Razón y Vida.
This paper discusses the modern idea of imagination and its various transformations in the phenom... more This paper discusses the modern idea of imagination and its various transformations in the phenomenological conceptual frameworks of Edward Casey, Mikel Dufrenne (1910-1995), Max Scheler (1874-1928) and Vasily Ses-emann (1884-1963). I would like to raise and critically assess questions regarding the role of imagination in our consciousness: whether imagination is a productive or reproductive activity; and how, if at all, aesthetic expression limits the imagination. Casey criticizes Dufrenne for his attempt to unite imagination with aesthetic expression. He argues for the autonomy of the imagination but leaves the question of the relationship between the imagination and perception unan-swered. Dufrenne partially shares his theory of imagination with Sesemann. Both philosophers claim that imagination is a reproductive activity rather than a productive one in the sense that it is limited by the forms of the material a priori. In other words, aesthetic expression has to obey the principle of correlation between percipiens and perceptum. Creativity becomes possible when the creator is able to reproduce in his expression another subject's possible perceptivity. Max Scheler emphasized the correlative connection of spiritual activity with the world. He linked the concept of imagination to the practical being in the world. In Ses-emann's aesthetics the role of embodied imagination in artistic creation and the perception of aesthetic objects were also considered. Both authors argued that the connection between imagination and the essential modes of the world's givenness is guaranteed by the mode of embodied imagination. Both acknowledged that imagination is related to unconscious desires and drive. Both authors stated that the schematisms of imagination express the style of the perception of the world. The fact that imagination is an embodied phenomenon is illustrated by the way it exists in the world, since imagination is essentially a free activity restricted only by "the style of the world's horizon."
The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas’s ... more The article deals with the relationship of hermeneutics and phenomenology in Arūnas Sverdiolas’s philosophy of culture. Firstly what is discussed is the problem of the separation between culture and nature, and then the concept of cultural activity and creation is analyzed. In cultural philosophy it is not enough to reflect on the cultural act of creation. Creation is the discovery of the world’s essential forms of expression. Ideas need to be discovered and only then they can be materialized and communicated to others in such an objective way. Therefore, culture must be understood as the communication of meaning. Cultural objects refer not only to the actions that create them, but also to the demands placed on potential perceivers.
Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the ... more Nicolai Hartmann interprets the logic of knowledge as a dialectical process that must reveal the processionality of being itself. Sesemann not only extends Hartmann‘s philosophical insights, but also supplements them significantly. He also understands the knowledge of reality not as an analysis of static objects, but as a dynamic and temporal reconstruction of becoming reality. Acknowledging the limitations of intuition, he returns to the possibilities of logically formed knowledge. Sesemann argues that the logical constructions of knowledge must maintain a connection with primal intuition. However, logically formed knowledge is limited by its static nature. A dialectic is needed to reveal a dynamically changing being. I will begin the article by discussing the relationship between intuition and logical knowledge, then examine the problem of the ideal being and conclude by evaluating the significance of dialectics in Sesemann’s theory of knowledge. According to Sesemann, the dialect...
Greimas’s semiotics is characterized by an inner duality. This is the inner tension between struc... more Greimas’s semiotics is characterized by an inner duality. This is the inner tension between structuralism and phenomenology. The aim of the paper is to reveal the relationship between structuralism and phenomenology in semiotics. Structuralism and phenomenology have a different understanding of the role of the subject in creating and understanding meanings. Early Greimas understood value systems through the linguistic prism and eliminated the discursive system’s subject itself. Late Greimas’s approach to the subject changed and coincided with the subject of daily experience, who was involved in the selection and creation of meanings. Greimas’s semiotics came closer to phenomenology, but only partially. The concept of bodily and sensory experience in Greimas’s semiotics is constructed from objectivistic positions of science. The body and sensual perception are understood as intermediaries between the inner and outer worlds.
Straipsnyje analizuojama fenomenologinė intersubjektyuvumo samprata Husserlio Karteziškosiose med... more Straipsnyje analizuojama fenomenologinė intersubjektyuvumo samprata Husserlio Karteziškosiose meditacijose. Jose autorius tyrinėja ne konkrečias socialumo formas ar personalinio santykio aš – tu subtilybes, bet atvirumo kitam prielaidas. Dėmesys sutelkiamas į konstitutyvinę kito prasmės genezę. Husserlis įsigilina į savasties patirtį parodydamas jos parodoksalų susvetimėjimą su savimi. Tiek savo kūno, tiek savo laiko patirtis atskleidžiama kaip reikalaujanti kitybės. Tiksliau sakant, tokia kūno ir laiko patirtis negalima kaip tapatybė su savimi. Tik patirdamas savo kūną kaip tarpkūniškumą, galiu atsikratyti vidujybės ir išorybės, imanencijos ir transcendencijos prietaro. Kitybės dalyvavimą esamybėje Husserlis aprašo aprezentacijos arba implikacijos terminais, o „poravimasis“ yra svarbiausias tarpkūniškos jungties su kitu apibūdinimas. Kito prasmės kilmę paaiškina ne metafiziškai postuluota transcendencija, bet susiporavimo su kitu patirties aprašymas.
Straipsnyje analizuojama fenomenologinė intencionalumo samprata Husserlio Loginiuose tyrinėjimuos... more Straipsnyje analizuojama fenomenologinė intencionalumo samprata Husserlio Loginiuose tyrinėjimuose ir vėlesniuose jo raštuose. Siekiama parodyti, jog pačioje statiškoje intencionalumo sampratoje jau yra implikuotos jos genetinio pratęsimo galimybės. Fenomenologinė intencionalumo samprata negali būti redukuota į teorinį santykį su pažinimo objektu, nes joje išryškėja praktinis ir tranzityvus judesio link tikslo realizavimo pobūdis. Fenomenologija atmeta neintencionalių išgyvenimų sampratą, nes tokie išgyvenimai negali būti aprašomi kaip fenomenai, tačiau pripažįsta, jog nė vienas intencionalus išgyvenimas ar jo suponuojamas tikslas negali būti realizuojamas galutinai. Kitaip sakant, kiekvienam išgyvenimui būdingas ne tik universalaus sąmoningumo siekis, bet ir neįsisąmonintas arba nerealizuotas patyrimas. Patyrime patiriame ne tik tai, kas esama, bet ir tai, kas patiriama sykiu kaip kita. Pagrindiniai žodžiai: fenomenologija, intencionalumas, sąmonė, fenomenas, tranzityvumas.The Stru...
Straipsnis analizuoja Edmundo Husserlio, Jeano-Paulo Sartre’o ir Maurise Merleau-Ponty požiūrį į ... more Straipsnis analizuoja Edmundo Husserlio, Jeano-Paulo Sartre’o ir Maurise Merleau-Ponty požiūrį į kūno vaidmenį intersubjektyviuose santykiuose. Jeanas-Paulas Sartre’as atmeta dvigubų jutimų sampratą. Jis neigia galimybę patirti kūną kaip subjektą ir objektą vienu metu. Sartre’as akcentuoja, kad kitas vizualiai pažįstamas tik jį paverčiant objektu. Edmundas Husserlis ir Maurise Merleau-Ponty ieško sąryšio su kitu kūniškumo plotmėje. Atrasdami prisilietimo grįžtamąjį ryšį su savimi, o vėliau išplėtodami šią kvazirefleksijos sampratą ir kitų juslių lygmeniu, Husserlis ir Merleau-Ponty sugriauna tradicinę sąmonės ir savasties sampratą. Sąmonė nebegali būti suprantama kaip vidujybė, o kūnas kaip išorybė. Pats kūnas atrandamas kaip susidvejinęs – patiriantis kitą ir save tuo pat metu. Suskyla ir savasties substanciškumas. Savastis visada pasirodo kitame, kitam ir per kitą. Kartu pasikeičia ir santykio su kitu traktuotė. Kitas nėra kažkoks transcendentiškas objektas, kurį reikia pažinti ar...
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