The Ontological Exclusivity of the I

2017 ◽  
Vol 2017 (1) ◽  
pp. 97-116 ◽  
Author(s):  
Ronny Miron
Keyword(s):  
Critical Approach ◽  
The Real ◽  
Phenomenological Interpretation ◽  
Mode Of Being

The pivotal insight that paved Conrad-Martius’ (1880–1966) (CM) way in elucidating the ontological exclusivity of the I, denoted as “I-adhering being” (Ichhaftes Sein), is that despite its peculiarity and incomparability to any other mode of being, only the ontological foundations of the real being in general might enable a faithful comprehension of the I. The phenomenological interpretation suggested in this article presents CM’s ontological understanding of the I vis-a-vis her philosophy of Being, in particular in regard to three of its general characteristics – existence, intelligibility, and self-adherence (Sichheit/Selbsthaftigkeit) – which provide the critical approach to the ontological study of the I. Finally, the understanding of the ontological exclusivity of the I-adhering being is achieved by means of an explication of the joining together of its typical affinities and discrepancies in regard to Being in general.

The Fundamental Imaginary Dimension of the Real in Merleau-Ponty’s Philosophy

2015 ◽  
Vol 45 (1) ◽  
pp. 33-52 ◽  
Author(s):  
Annabelle Dufourcq
Keyword(s):  
The Other ◽  
The Real ◽  
Other Hand ◽  
Mental Entity ◽  
The Common ◽  
Ontological Model ◽  
Imaginary Field ◽  
Mode Of Being

The common opposition between the imaginary and the real prevents us from genuinely understanding either one. Indeed, the imaginary embodies a certain intuitive presence of the thing and not an empty signitive intention. Moreover it is able to compete with perception and even to offer an increased presence, a sur-real display, of the things, as shown by Merleau-Ponty’s analyses of art in Eye and Mind. As a result, we have to overcome the conception according to which the imaginary field is a mere figment of my imagination, a mental entity that I could still possess in the very absence of its object. On the other hand, the presence of reality is never complete or solid: “The transcendence of the far-off encroaches upon my present and brings a hint of unreality even into the experiences with which I believe myself to coincide.” Therefore, first, the imaginary (initially regarded as a peculiar field constituted by specific phenomena such as artworks, fantasies, pictures, dreams, and so forth) has to be redefined as a special hovering modality of the presence of the beings themselves. Second and furthermore: is not the imaginary always intertwined with perception? Merleau-Ponty advocates the puzzling thesis that there is an “imaginary texture of the real.” What is the meaning of this assertion? To what extent will it be able to blur the classical categories without arousing confusion? Can we avoid reducing reality to illusion? Lastly, consistently followed, this reflection leads as far as to discover, in the imaginary mode of being, an ontological model (the ontological model?), the canon enabling Merleau-Ponty to think Being, an “Oneiric Being.” Thus we will venture the apparently paradoxical contention that the imaginary is the fundamental dimension of the real. The notion of “fundament” becomes indeed problematic and receives an ironical connotation, however this is precisely what is at stake in a non-positivist ontology. Existence “lies” in a ghost-like, sketchy and unsubstantial (absence of) ground, in a restlessly creative being that is open to creative interpretations. And there it finds the principle of the ever-recurring crisis that both tears it apart and makes it rich in future promise.

scholarly journals Migração, violência e retorção

2018 ◽  
Vol 10 (2) ◽  
Author(s):  
Carlos Emilio IBARRA MONTERO ◽  
Francisco Ramos de Farias
Keyword(s):  
Human Sciences ◽  
Critical Approach ◽  
Jean Baudrillard ◽  
The Real ◽  
Object Of Study ◽  
The Impact

Resumo Este artigo é um exercício que pretende incentivar a reflexão sobre a migração a partir de uma perspectiva transdisciplinar que questiona as interações que se desenvolvem entre o cientista e o migrante. Partimos da ideia de que o migrante é violentado em duas diretrizes, a primeira pelos diversos dispositivos de observação utilizados pelo pesquisador, e a segunda, pela simulação por parte do cientista ao não remarcar a importância da retorção que os migrantes aparentemente apresentam como uma forma de reagir à violência que representa o fato de serem o objeto de estudo. Fazemos uma abordagem crítica em matéria de pensar os diferentes caminhos e o impacto que as ciências humanas têm percorrido com o intuito de encontrar o “real” ou, parafraseando Jean Baudrillard, de encontrar aquilo que é mais real do que o real.Abstract This article is an exercise that intends to encourage the reflection about migration through a transdisciplinarity perspective that asks the interactions developed between the scientist and the migrant. It starts from the idea that the migrant is violated in two guidelines. The first one by the diferents observation devices used by the researcher, and the second one, by the simulation made by the scientist in not remarking the importance of the retort apparently presented by the migrants as a way of reacting to the violence that represents the fact that they are the object of study. We take a critical approach to thinking about the different ways and the impact that the human sciences have taken in order to find the "real" or, to paraphrase Jean Baudrillard, to find that which is more real than the real. 

Ideology as Alienated Socialization

2018 ◽  
pp. 110-128
Author(s):  
Jan Rehmann
Keyword(s):  
The State ◽  
False Consciousness ◽  
Economic Interest ◽  
Critical Approach ◽  
The Real ◽  
Intellectual Labor ◽  
Commodity Money ◽  
Classless Society ◽  
Societal Relations

Against a widespread misunderstanding, Marx and Engels did not consider ideology as a mere form of consciousness expressing an underlying economic interest. They developed a critical approach that saw ideology as an alienated socialization from above, which is to be overcome in a classless society. It is also shown that their ideology-critical approach was not restricted to a critique of “false consciousness” but was mainly interested in unveiling the real “inversions” in the societal relations of class societies: the division of manual and intellectual labor; the fetishism of the commodity, money, and capital; and finally in the detached position of the state emerging together with class antagonisms as the “first ideological power” (Engels) over society. Marx and Engels thus anticipated a materialist concept of the ideological that was later developed explicitly in theories of hegemony and of ideology (e.g. by Gramsci, Althusser and the Berlin Projekt Ideologietheorie [PIT]).

scholarly journals The Transfiguration of the Real in Abstract Painting

2016 ◽  
Vol 5 (2) ◽  
pp. 77-89
Author(s):  
Jean-Jacques Wunenburger
Keyword(s):  
Christian Theology ◽  
Abstract Art ◽  
Abstract Painting ◽  
The Real ◽  
Figurative Painting ◽  
Intelligible World ◽  
Mode Of Being ◽  
Divine Body ◽  
First Time ◽  
The Invisible

Abstract This article challenges a series of assumptions associated with abstract painting, arguing that this type of art makes one understand a visual manifestation which does no longer refer to the visible world only, but also to an intelligible world, accessible to the senses. Non-figurative painting abandons the reproduction of the visible, in order to present us with the invisible, and in order to account for this phenomenon the author elaborates three types of philosophical decision to interpret the mode of being of the image. The comprehension of this original experience of abstract art is then compared to the relations between the visible and the invisible, as Christian theology delineates them. Christianity is defined first by the experience of the figuration of God, by His embodiment, which actually enables one to conceive of certain images, such as the icon of the Orthodox liturgy, but at the same time it also bestows, for the first time, an incredible status to the disappearance of the visible divine body, when it returns to the invisible, while remaining present in the visible.

scholarly journals Cognition as expression: On the autopoietic foundations of an aesthetic theory of nature

2001 ◽  
Vol 29 (1) ◽  
pp. 153-168
Author(s):  
Andreas Weber
Keyword(s):  
Aesthetic Theory ◽  
Nature Protection ◽  
Self Presentation ◽  
The Real ◽  
Autopoietic Systems ◽  
Real Presence ◽  
Mode Of Being ◽  
Autopoietic Theory ◽  
Basic Level ◽  
Material Constraints

This paper attempts to put forward an aesthetic theory of nature based on a biosemiotic description of the living, which in turn is derived from an autopoietic theory of organism (p. Varela). An autopoietic system's reaction to material constraints is the unfolding of a dimension of meaning. In the outward Gestalt of autopoietic systems, meaning appears as fonn, and as such it reveals itself in a sensually graspable manner. The mode of being of organisms has an irreducible aesthetic side in which this mode of being becomes visible. Nature thus displays a kind of transparency of its own functioning: in a nondiscursive way organisms show traces of their conditio vitae through their material self-presentation. Living beings hence always show a basic level of expressiveness as a necessary component of their organic mode of being. This is called the ecstatic dimension of nature (G. Böhme, R. Corrington). Autopoiesis in its full consequence then amounts to a view reminding of Paracelsus' idea of the signatura rerum (c. Glacken, H. Böhme): nature is transparent, not because it is organized digitally as a linguistic text or code, but rather because it displays analogically the kind of intentionality engendered by autopoiesis. Nature as a whole, as «living fonn" (S. Langer), is a symbol for organic intentionality. The most fundamental meaning of nature protection thus is to guarantee the «real presence" of our soul.

scholarly journals Echo-Coherence: Moving on from Dwelling

2011 ◽  
Vol 17 (1) ◽  
Author(s):  
Stuart Cooke
Keyword(s):  
Climate Change ◽  
Global Climate Change ◽  
Real World ◽  
Global Climate ◽  
Agricultural Practice ◽  
Complex Dynamic ◽  
Rural Regions ◽  
The Real ◽  
Mode Of Being

Many ecopoetical formulations of belonging to, or caring for, the environment involve the notion of ‘dwelling’, which, in Martin Heidegger’s work, necessitated a kind of peaceful stasis, or a mode of being attuned to one particular locale, rather than to many. This essay will argue that in fragile, colonised environments like Australia’s such thinking is irrelevant and negligent because it insists on the importance of an individual’s on-going relationship with a single place, rather than with many. This relationship is manifest in particular kinds of poetry. The speaker’s intimacy with a place is affirmed with layers of detail, and assertions that it is this place to which the speaker belongs. The place is in turn constructed, and caged, within this representation. A poem that seeks to describe complex, dynamic ecologies in static representations, however, ignores both the nature of these ecologies and the poem’s own connection to them. This essay will propose a process-based poetics based on nomadic thought. Rather than describing static representations of the ‘real’ world, a nomadic ecopoetics understands its own role within the real world. Like nomadic agricultural practice, it moves in relation to the demands of its environment without an over-arching need to become entrenched in any particular locale. The essay will argue that nomadic thinking is as important for urban as rural regions as global climate change becomes increasingly influential

scholarly journals Is a history of the Ukrainian literary language a history of the language of Ukrainian literature?

2018 ◽  
pp. 93-104
Author(s):  
Michael Moser
Keyword(s):  
Historical Development ◽  
Literary Language ◽  
Critical Approach ◽  
Standard Language ◽  
The Real ◽  
The Status ◽  
History Of ◽  
Prague School ◽  
Traditional Term ◽  
Slavic Studies

Whilemost western linguists prefer the term “standard language”, the older term “literary language” still prevails in Ukrainian studies (as in other fields of Slavic studies). Although the expressions are theoretically synonymous, it is obvious that the traditional term “literary language” often creates serious problems. Particularly, this applies to various “Histories of the Ukrainian Literary Language,” which often turn out to be histories of the Ukrainian language of literature instead. Particularly, these works pay very scarce attention to the historical development of those factors that are decisive for the status of a “literary” or “standard language” as described, inter alia, by the Prague Linguistic Circle or Einar Haugen. Against the background of the theses that were suggested by the Prague Linguistic circle, histories of the Ukrainian “literary language” should provide considerably more information regarding the codification of Ukrainian and the dissemination of the codified language, the development of the multifunctionality and superregional outreach of Ukrainian and, to a certain extent, its stylistic diversification. The same is true if we look at our “Histories of the Ukrainian Literary Language” from Einar Haugens perspective (which is, after all, very similar to the Prague School theses) and want to know more about the processes of selection, codification, dissemination, and elaboration in their historical dimension. Unfortunately, the focus of the “Histories of the Ukrainian Literary Language” is clearly on the language of fine literature, although this sphere is in fact just one out of many that should be much more carefully studied in new monographs devoted to the history of the Ukrainian literary (or standard) language in the real meaning of the word. The present study offers a critical approach to the most widely used “History of the Ukrainian Literary Language” by Vitalij Rusanivskyj, which basically is a history of the Ukrainian language of literature.

Scanning electron microscopy of human iliac bone by a simple preparation method

1990 ◽  
Vol 48 (3) ◽  
pp. 226-227
Author(s):  
Toshihiko Takita ◽  
Tomonori Naguro ◽  
Toshio Kameie ◽  
Akihiro Iino ◽  
Kichizo Yamamoto
Keyword(s):  
Electron Microscopy ◽  
Scanning Electron Microscopy ◽  
Preparation Method ◽  
Specimen Preparation ◽  
Real Surface ◽  
Public Attention ◽  
Preparation Methods ◽  
The Real ◽  
Simple Preparation ◽  
Scanning Electron

Recently with the increase in advanced age population, the osteoporosis becomes the object of public attention in the field of orthopedics. The surface topography of the bone by scanning electron microscopy (SEM) is one of the most useful means to study the bone metabolism, that is considered to make clear the mechanism of the osteoporosis. Until today many specimen preparation methods for SEM have been reported. They are roughly classified into two; the anorganic preparation and the simple preparation. The former is suitable for observing mineralization, but has the demerit that the real surface of the bone can not be observed and, moreover, the samples prepared by this method are extremely fragile especially in the case of osteoporosis. On the other hand, the latter has the merit that the real information of the bone surface can be obtained, though it is difficult to recognize the functional situation of the bone.

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