Phenomenological anthropology of interactive travel

2019 ◽  
pp. 203-218
Author(s):  
Christopher A. Howard ◽  
Wendelin Küpers
2001 ◽  
Vol 17 ◽  
Author(s):  
Jørn Møller

En fænomenologisk og antropologisk analyse af legen som et universelt, eksistentielt rum for mennesket.Presence – An attempt at an easy definition of playIn this article a simple definition of play has been attempted within the framework of phenomenological anthropology. When the process is seen as more serious than the result, we play. When, on the contrary, the result is the more important, we work. To express it in simple formulas in which P is process and R, result:P/R > 1 = Play P/R < 1 = WorkThe definition is discussed in relation to a number of approsing rations which normally provoke reflexive efforts: play vs. seriousness; play vs. labour; play vs. reality; play vs. war; play vs. sport; play vs. ritual; play as symbol and metaphor.Further, the phenomenological concept of play is contrasted to the pedagogical concept, in an analysis of the instrumental use of play vs. play as a meaningful practise in itself.Finally, reference is made to W.H. Auden’s view of the aesthetic process as a dual act involving sin and the search for redemption.


2019 ◽  
Vol 20 (1) ◽  
pp. 15-35 ◽  
Author(s):  
Irene Breuer

Husserl’s philosophy has ethical roots. In the well-known Crisis text, he speaks of the task of philosophers as “functionaries of mankind” (Crisis: 17). “To be human is essentially to be a human being in a socially and generatively united civilisation” (Crisis: 15). The philosopher bears a responsibility for “the true being of mankind” (Crisis:17) for it is through philosophy that mankind’s being towards a telos can come to realisation. This task, to which “we are called” (Crisis: 17) can only be accomplished on the grounds of the human person as a moral person. In the following I would thus like to show that Husserl’s statements are only comprehensible from out of the ethical-moral reflections underlying his concept of personhood in the context of his later ethical thought. An analysis of Husserl’s concept of personhood can shed light on the task of philosophy and make comprehensible not only his phenomenological ethics but also his phenomenological anthropology.


1981 ◽  
Vol 55 (3) ◽  
pp. 317-330 ◽  
Author(s):  
Stephen A. Dinan ◽  

2016 ◽  
Vol 58 (2) ◽  
pp. 491-518 ◽  
Author(s):  
Gregory Feldman

AbstractBased on intensive ethnographic fieldwork among an undercover police investigative team in a southern European Union member state, I argue that moments arise when this team acts “ethically” in spite of the legal and policy mandates surrounding their work. I understand ethical action to include action that people undertake because they refuse to bear any responsibility (active or passive) for events that they deem to be “evil,” lest such events become constitutive of their own personhood. This situation would preclude individuals from living in agreement with themselves. To this end, the article details some basic conditions in which this team works when operating outside of the law. This ethnographic analysis points to a form of political sovereignty that depends squarely upon particular speaking subjects rather than transcends and homogenizes those subjects as made evident in Agamben's “state of exception” argument. Those conditions include their particular place in the investigative process; egalitarianism among particular subjects; deep familiarity with each other; and an understanding of similarities between themselves and the targets of their investigations. Though fleeting in its appearance, the impetus to political action and a sovereign form premised upon particular speaking subjects can be well understood by developing certain implications in phenomenological anthropology and the anthropology of ethics. Most important among them is the need for mutual recognition among particular speaking subjects as political equals.


2019 ◽  
Vol 37 (1) ◽  
pp. 108-122
Author(s):  
Christopher Stephan

In this article, I argue that anticipation unfolds within a range of experiential modalities. Because moods and emotions, intuitions and imagination, among other forms of experience, can all appear as disclosing something about the future, anticipation is heterogeneous. Building on work in phenomenological anthropology and philosophy, I offer a generative phenomenology of the range of anticipatory experience, arguing that some forms of experience are relatively more implicit while others may prove more salient and offer more explicable forms of anticipation. As anticipation emerges in time, the more implicit experiential modes such as mood and intuition operate as antecedents to more explicit ones such as imagination. Turning to apply these ideas to ethnographic materials from my fieldwork among architectural design teams in San Francisco, I demonstrate how attentiveness to this gradient of anticipatory experience allows us to account for anticipatory experiences as they unfold through time.


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