scholarly journals Razón, cuerpo, mundo: el arraigo de la razón en la vida según Husserl

2021 ◽  
pp. 383
Author(s):  
Luis Román Rabanaque
Keyword(s):  
Practical Reason ◽  
The Body ◽  
Material Thing ◽  
Theoretical Reason ◽  
Bodily Experience ◽  
The Earth ◽  
Phenomenological Reflection ◽  
In Virtue Of

En contraste con algunas concepciones muy difundidas acerca de la razón, los análisis de Husserl subrayan tanto sus múltiples maneras de darse, es decir, su multidimensionalidad, como su entrelazamiento con la vida, lo que significa que la razón está arraigada en la vida y la vida es racional desde sus raíces. La multidimensionalidad da cuenta de sus diferenciables aspectos teoréticos, prácticos y afectivo-valorativos, mientras que el arraigo se refiere al anclaje de esos aspectos en la experiencia “anónima” que es “previa” al pensamiento. Esto significa que la experiencia es racional en la medida que despliega una estructura constitutiva interna organizada en un sistema de niveles y estratos mediante los cuales se orienta hacia la racionalidad activa. Siguiendo las líneas de una articulación tripartita de la reflexión fenomenológica en los niveles estático, genético y mundovital, este trabajo procura mostrar que tales análisis, junto con este apuntar a una teleología implícita que exige una continuidad entre la vida y la razón, ponen de manifiesto el papel necesario que juega el cuerpo animado en este arraigo. La razón está arraigada en la vida por medio de la experiencia corporal en virtud de la función de “puente” que posee el cuerpo en su condición de cosa material y “órgano” estratificado del sentir y el mover del yo. Así la razón teórica está relacionada con los estratos de la sensibilidad y la cinestesia, la razón práctica se vincula con los estratos cinestésicos y volitivos, y la razón axiológica se asocia con el doble estrato de afección y sentir que subyacen y motivan la valoración. La constitución adopta nuevas formas en el tránsito de la egología a la intersubjetividad y a la experiencia completa mundovital, mientras que el arraigo puede ser ilustrado adicionalmente con el caso de la Tierra como suelo para la experiencia corporal.In contrast with widespread reductionistic conceptions of reason, Husserl’s analyses stress both its multifarious manners of givenness, i.e. its multidimensionality, and its intertwining with life, such that reason is rooted in life and life is rational from its roots. Multidimensionality accounts for distinguishable theoretical, practical and affective-valuing aspects of reason, while rootedness refers to the anchoring of these aspects in ‘anonymous’ experience ‘prior’ to thinking. This means that experience is rational insofar as it displays an inner constitutive structure organized as a system of levels and strata, by means of which it points to active rationality. Following the lines of a threefold articulation of phenomenological reflection in static, genetic and life-wordly levels, this paper aims to show that, together with this pointing to an implicit teleology, which calls for a continuity between life and reason, such analyses also unveil the necessary role played by the Body in this rootedness. Reason is rooted in life by means of Bodily experience, in virtue of the ‘bridging’ function of the Body as a material thing and as the stratified ‘organ’ of the Ego’s sensing and moving. Thus theoretical reason is related to the strata of sensibility and kinaesthesia, practical reason is related to the kinaesthetical and volitional strata, and axiological reason is related to the twofold strata of affection and feeling, which underlie and motivate valuation. This constitution takes on new forms in the transit from egology to intersubjectivity and to the full-fledged life-worldly experience, whereas rootedness can be further illustrated with the case of the Earth as basis-place for Bodily experience.

scholarly journals A atualidade da ética husserliana

2006 ◽  
Vol 51 (2) ◽  
Author(s):  
Marcelo Fabri
Keyword(s):  
Key Words ◽  
Practical Reason ◽  
Theoretical Reason ◽  
Main Hypothesis ◽  
Phenomenological Reflection ◽  
The Way

O artigo argumenta em favor da atualidade da ética husserliana a partir de três eixos temáticos, que se complementam: a relação entre razão teórica e razão prática no interior da fenomenologia, o conceito de humanidade autêntica e, finalmente, a reflexão fenomenológica sobre a esfera do estrangeiro. Parte-se do pressuposto segundo o qual o pensamento de Husserl abre caminho para uma superação de duas atitudes éticas radicais: o ceticismo de caráter biológico e o universalismo abstrato. PALAVRAS-CHAVE – Ética fenomenológica. Ceticismo biológico. Universalismo abstrato. ABSTRACT The paper argues for today’s relevance of Husserl’s phenomenological ethics, by three complementary thematic points. The first one is the relation between theoretical reason and practical reason on phenomenology; the second, the concept of an authentic humanity; finally, the phenomenological reflection on the alien. The main hypothesis is: Husserl does pave the way for the overcoming of two radical attitudes in ethics, namely, biological skepticism and abstract universalism. KEY WORDS – Phenomenological ethics. Biological skepticism. Abstract universalism.

‘Man Is Ill Because He Is Badly Constructed’: Artaud, Klossowski and Deleuze in Search for the Earth Inside

2011 ◽  
Vol 5 (1) ◽  
pp. 18-34 ◽  
Author(s):  
Rick Dolphijn
Keyword(s):  
Performance Art ◽  
Holy Spirit ◽  
The Body ◽  
Deleuze And Guattari ◽  
The Earth ◽  
The Holy Spirit ◽  
Life Itself ◽  
Body Without Organs ◽  
Ways Of Thinking ◽  
And Performance

Starting with Antonin Artaud's radio play To Have Done With The Judgement Of God, this article analyses the ways in which Artaud's idea of the body without organs links up with various of his writings on the body and bodily theatre and with Deleuze and Guattari's later development of his ideas. Using Klossowski (or Klossowski's Nietzsche) to explain how the dominance of dialogue equals the dominance of God, I go on to examine how the Son (the facialised body), the Father (Language) and the Holy Spirit (Subjectification), need to be warded off in order to revitalize the body, reuniting it with ‘the earth’ it has been separated from. Artaud's writings on Balinese dancing and the Tarahumaran people pave the way for the new body to appear. Reconstructing the body through bodily practices, through religion and above all through art, as Deleuze and Guattari suggest, we are introduced not only to new ways of thinking theatre and performance art, but to life itself.

‘A pinch of unseen, unguarded dust’: The World and Self in Thomas Hardy's Poems

2018 ◽  
Vol 8 (1) ◽  
pp. 49-66
Author(s):  
Monika Szuba
Keyword(s):  
The Body ◽  
The Self ◽  
Phenomenological Philosophy ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
Recurrent Theme ◽  
Body Subject

The essay discusses selected poems from Thomas Hardy's vast body of poetry, focusing on representations of the self and the world. Employing Maurice Merleau-Ponty's concepts such as the body-subject, wild being, flesh, and reversibility, the essay offers an analysis of Hardy's poems in the light of phenomenological philosophy. It argues that far from demonstrating ‘cosmic indifference’, Hardy's poetry offers a sympathetic vision of interrelations governing the universe. The attunement with voices of the Earth foregrounded in the poems enables the self's entanglement in the flesh of the world, a chiasmatic intertwining of beings inserted between the leaves of the world. The relation of the self with the world is established through the act of perception, mainly visual and aural, when the body becomes intertwined with the world, thus resulting in a powerful welding. Such moments of vision are brief and elusive, which enhances a sense of transitoriness, and, yet, they are also timeless as the self becomes immersed in the experience. As time is a recurrent theme in Hardy's poetry, this essay discusses it in the context of dwelling, the provisionality of which is demonstrated in the prevalent sense of temporality, marked by seasons and birdsong, which underline the rhythms of the world.

Kant on Judging and the Will

2017 ◽  
Author(s):  
Jill Vance Buroker
Keyword(s):  
Recent Work ◽  
Practical Reason ◽  
Theoretical Reason ◽  
Critical Philosophy ◽  
Voluntary Activity ◽  
The Will ◽  
Direct Use

Kant’s Critical philosophy depends on the distinction between theoretical and practical reason, which he borrowed from Aristotle. But unlike Aristotle Kant claims that theoretical reason is subordinate to practical reason. This raises the possibility that theoretical judging could be a voluntary activity. This chapter investigates Kant’s view of the relation between theoretical judgments and the will. Based on Andrew Chignell’s recent work, it is argued that Kant recognizes the legitimate direct use of the will only in judgments he labels Belief (Glaube). With respect to Knowledge, his position is identical to Descartes’s position on clear and distinct perception. An analysis of Kant’s voluntarism regarding the activities of theoretical reason provides a model for subordinating theoretical reason to practical reason.

Embodied Aesthetics

2018 ◽  
pp. 890-910
Author(s):  
Barbara Gail Montero
Keyword(s):  
Aesthetic Experience ◽  
The Body ◽  
Traditional View ◽  
Bodily Experience ◽  
Aesthetic Pleasure ◽  
Embodied Aesthetics ◽  
The Aesthetic ◽  
Bodily Movements

Although great art frequently revers the body, bodily experience itself is traditionally excluded from the aesthetic realm. This tradition, however, is in tension with the experience of expert dancers who find intense aesthetic pleasure in the experience of their own bodily movements. How to resolve this tension is the goal of this chapter. More specifically, in contrast to the traditional view that denigrates the bodily even while elevating the body, I aim to make sense of dancers’ embodied aesthetic experience of their own movements, as well as observers’ embodied aesthetic experience of seeing bodies move.

Embodiment and Bodily Becoming

2018 ◽  
Author(s):  
Sara Heinämaa
Keyword(s):  
Human Body ◽  
Sexual Difference ◽  
Phenomenological Approach ◽  
The Body ◽  
Husserlian Phenomenology ◽  
Material Thing ◽  
Human Practices ◽  
The Many ◽  
Stylistic Unity ◽  
Human Embodiment

The chapter clarifies Husserl’s phenomenological approach to embodiment by explicating his analytical concepts and his transcendental arguments concerning the constitution of living bodiliness (Leiblichkeit). The chapter argues that Husserlian phenomenology does not establish any simple opposition between naturalistic and phenomenological inquiries but instead offers a comprehensive account of the many senses of the body operative in human practices, including the practices of the sciences. The human body is given, not just as a material thing, but also as an instrument, as an agent, and an expressive stylistic whole. The second part of the chapter discusses recent applications of Husserlian philosophy of embodiment in the investigation of human plurality. By analyzing the exemplary phenomena of sexuality and sexual difference, the chapter demonstrates that the phenomenological concepts of style and stylistic unity can serve investigations into the diversity of human embodiment in its many forms.

Chelyabinsk Meteorite

2021 ◽  
Author(s):  
Olga Popova
Keyword(s):  
Energy Deposition ◽  
Seismic Waves ◽  
The Body ◽  
Structure And Properties ◽  
Ural Mountains ◽  
Asteroid Impact ◽  
Unusual Event ◽  
The Earth ◽  
First Time

The asteroid impact near the Russian city of Chelyabinsk on February 15, 2013, was the largest airburst on Earth since the 1908 Tunguska event, causing a natural disaster in an area with a population exceeding 1 million. On clear morning at 9:20 a.m. local time, an asteroid about 19 m in size entered the Earth atmosphere near southern Ural Mountains (Russia) and, with its bright illumination, attracted the attention of hundreds of thousands of people. Dust trail in the atmosphere after the bolide was tens of kilometers long and was visible for several hours. Thousands of different size meteorites were found in the areas south-southwest of Chelyabinsk. A powerful airburst, which was formed due to meteoroid energy deposition, shattered thousands of windows and doors in Chelyabinsk and wide surroundings, with flying glass injuring many residents. The entrance and destruction of the 500-kt Chelyabinsk asteroid produced a number of observable effects, including light and thermal radiation; acoustic, infrasound, blast, and seismic waves; and release of interplanetary substance. This unexpected and unusual event is the most well-documented bolide airburst, and it attracted worldwide attention. The airburst was observed globally by multiple instruments. Analyses of the observational data allowed determination of the size of the body that caused the superbolide, its velocity, its trajectory, its behavior in the atmosphere, the strength of the blast wave, and other characteristics. The entry of the 19-m-diameter Chelyabinsk asteroid provides a unique opportunity to calibrate the different approaches used to model meteoroid entry and to calculate the damaging effects. The recovered meteorite material was characterized as brecciated LL5 ordinary chondrite, in which three different lithologies can be distinguished (light-colored, dark-colored, and impact-melt). The structure and properties of meteorites demonstrate that before encountering Earth, the Chelyabinsk asteroid had experienced a very complex history involving at least a few impacts with other bodies and thermal metamorphism. The Chelyabinsk airburst of February 15, 2013, was exceptional because of the large kinetic energy of the impacting body and the damaging airburst that was generated. Before the event, decameter-sized objects were considered to be safe. With the Chelyabinsk event, it is possible, for the first time, to link the damage from an impact event to a well-determined impact energy in order to assess the future hazards of asteroids to lives and property.

Soul, nature and immortality of the

2018 ◽  
Author(s):  
Richard Swinburne
Keyword(s):  
Special Kind ◽  
Thomas Aquinas ◽  
The Body ◽  
Christian Theology ◽  
Visual Sensation ◽  
Mental Life ◽  
Modern Times ◽  
Life After Death ◽  
Bodily States ◽  
In Virtue Of

For the Greeks, the soul is what gives life to the body. Plato thought of it as a thing separate from the body. A human living on earth consists of two parts, soul and body. The soul is the essential part of the human – what makes me me. It is the part to which the mental life of humans pertains – it is the soul which thinks and feels and chooses. Soul and body interact. Bodily states often cause soul states, and soul states often cause bodily states. This view is known as substance dualism. It normally includes the view that the soul is simple, that it does not have parts. If an object has parts, then one of those parts can have properties which another part does not. But for any experience that I have, an auditory or visual sensation or thought, it happens to the whole me. Plato also held that at death, soul and body are separated; the body decays while the soul departs to live another life. Aristotle, by contrast, thought of the soul simply as a ‘form’, that is, as a way of behaving and thinking; a human having a soul just is the human behaving (by moving parts of the body) and thinking in certain characteristic human ways. And just as there cannot be a dance without people dancing, so there cannot be ways of behaving without embodied humans to behave in those ways. Hence, for Aristotle, the soul does not exist without the body. Christian theology, believing in life after death, found it natural to take over Plato’s conception of the soul. But in the thirteenth century, St Thomas Aquinas sought to develop an Aristotelian conception modified to accommodate Christian doctrine. The soul, Aquinas taught, was indeed a form, but a special kind of form, one which could temporarily exist without the body to which it was naturally fitted. It has always been difficult to articulate this view in a coherent way which makes it distinct from Plato’s. Descartes restated Plato’s view. In more modern times, the view that humans have souls has always been understood as the view that humans have an essential part, separable from the body, as depicted by Plato and Aquinas. The pure Aristotelian view has more normally been expressed as the view that humans do not have souls; humans consist of matter alone, though it may be organized in a very complicated way and have properties that inanimate things do not have. In other words, Aristotelianism is a kind of materialism. If, however, one thinks of the soul as a thing separable from the body, it could still cease to exist at death, when the body ceases to function. Plato had a number of arguments designed to show that the soul is naturally immortal; in virtue of its own nature, because of what it is, it will continue to exist forever. Later philosophers have developed some of these arguments and produced others. Even if these arguments do not show it (and most philosophers think that they do not), the soul may still be naturally immortal; or it may be immortal because God or some other force keeps it in being forever, either by itself or joined to a new body. If there is an omnipotent God, he could keep it in existence forever; and he might have revealed to us that he is going to do so.

Embodied Rhythm and Musical Impact of Corporal Punishment in Twentieth-Century Opera

2018 ◽  
pp. 220-240
Author(s):  
Shersten Johnson
Keyword(s):  
Twentieth Century ◽  
Corporal Punishment ◽  
Jesus Christ ◽  
The Body ◽  
Emotional Impact ◽  
Focus Attention ◽  
Bodily Experience ◽  
Physical Suffering ◽  
Billy Budd ◽  
Jesus Christ Superstar

Operatic dramas often set to music the extremes of human bodily experience—disease, death, and violence—all duly tinged with hues of eroticism. Not surprisingly then, the genre includes a number of works that stage scenes of corporal punishment. These moments of physical suffering can focus attention on the body in a way that even Mimi’s consumption or Carmen’s stabbing cannot. This chapter examines three such scenes in operas by Britten (Billy Budd), Adams (Nixon in China), and Lloyd Webber (Jesus Christ Superstar) to see how music, action, and text multimodally represent not only the cruel impact of blows, but also the emotional impact for victim, punisher, onstage onlookers, and audience. Close readings of the three scenes draw on theories of embodied rhythm and mimetic listening to engage the question of how this music “gets into our bodies” and helps us to experience the dramas.

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