Husserlian-Oriented Descriptive Phenomenological Research Methodology

This chapter aims to extend the current body of knowledge about phenomenological research methodologies. By focusing exclusively on the Husserlian-oriented descriptive phenomenological methodology, (1) the authors will first provide a brief introduction to Husserl's phenomenology. (2) They will then give a thorough delineation of Giorgi's descriptive phenomenological psychological methodology, which is underpinned by Husserl's phenomenological philosophy. They will subsequently describe in detail methods of data gathering and the method of data analysis of this phenomenological methodology. (3) Finally, they will borrow raw data from published empirical research to demonstrate the application of this data analysis method.

It Takes Two to Make a Thing Go Right: Phenomenology, Theology, and Janicaud

In his influential essay, “The Theological Turn of French Phenomenology,” Dominique Janicaud suggests that phenomenology and theology “make two.” On the thirtieth anniversary of that essay, here we consider some of the main lines of response that have been offered to his account. We suggest that there are three general approaches that have been the most prominent: indifferentism, integrationism, and pluralism. The indifferentists implicitly suggest that Janicaud is right about the divide between phenomenology and theology. The integrationists think that Janicaud is wrong about the divide because theology and philosophy are unable to be strictly distinguished. The pluralists suggest that Janicaud is right about the division, but wrong about how it works. For pluralists, philosophy and theology are distinguished due to the immediate evidential authorities that operate in the two discourses. As such, phenomenological theology and phenomenological philosophy of religion are importantly different. Defending pluralism as the best of the three options, we argue that it avoids the potential reductionism that is present in the other two. We conclude by turning to the ways in which, precisely because phenomenological philosophy and phenomenological theology make two, they can both benefit from being put into robust engagement with the other.

MENYIBAK LUKA KEMANUSIAAN DALAM KETIDAKLAYAKAN LEMBAGA PEMASYARAKATAN (LAPAS)

<em>In this study, the author focuses on the reality of the improperness of prison as something that does not suit the values of Pancasila, especially the one which talks about 'just and civilized humanity'. The author would like to explore the motives and causes why the government does not guarantee welfare for the prisoners. This research uses a qualitative approach, with a literature study as a data collection method. The author tries to see the reality of humanity and the motives that underlie the guidance of prisoners through the point of view of phenomenological philosophy. This study concludes that the Indonesian government has not been able to ensure human values for the prisoners. Improperness of the prison such as the overload of occupants is a sign that the perspective of understanding prisons and inmates is still deviant. Prison is not seen as a place of transformation but as a place of punishment, just like the old understanding of prison. The Indonesian people seem to have not been able to regard prisoners as people with dignity. </em><br /><br /><strong>Key words:</strong> Humanity, Injustice, Prisoners, Prisons, Pancasila.

Martin Kočí, Thinking Faith after Christianity

Book review on Martin Kočí Thinking Faith After Christianity. A Theological Reading of Jan Patočka’s Phenomenological Philosophy Albany (State University of New York Press) 2020, 291 str.

ՏՐԱՆՍՑԵՆԴԵՆՏԱԼ ՖԵՆՈՄԵՆԱԼՈԳԻԱՅԻ ՈՐՈՇ ԱՌԱՆՁՆԱՀԱՏԿՈՒԹՅՈՒՆՆԵՐԸ / CERTAIN FEATURES OF TRANSCENDENTAL PHENOMENOLOGY

Սույն հոդվածում քննարկվում են ֆենոմենալոգիայի փիլիսոփայության և ֆենոմենալոգիայի տրանսցենդենտալ դպրոցի հիմնական հասկացությունները: Ուշադրություն է դարձվում իրավունքի ճանաչման ֆենոմենալոգիական մոտեցման մեթոդաբանական առանձնահատկություններին: Սույն աշխատանքի նպատակը իրավունքի տրանսցենդենտալ ֆենոմենալոգիայի՝ որպես իրավական հետազոտությունների իրականացման մեթոդի վերաբերյալ համապարփակ ուսումնասիրություն կատարելն է:ֈՀիմնվելով սույն աշխատանքի շրջանակում կատարված վերլուծության վրա՝ ներկայացվել են առաջարկներ՝ ուղղված ֆենոմենալոգիայի՝ որպես իրավական հետազոտությունների իրականացման մեթոդի կիրառության արդյունավետության բարձրացմանը, ինչպես նաև իրավական մոդելավորման կատարելագործմանըֈ: / This article examines the essential meanings of phenomenological philosophy and law school of transcendental phenomenology. Attention is paid to methodological features of phenomenological approach of legal perception. The purpose of this work is to conduct a comprehensive study of transcendental phenomenology of law as a method of conducting legal study. Based on the analysis made in the context of this work, suggestions are made which are directed at developing the efficiency of phenomenology as a means of conducting legal studies, as well as the accomplishment of legal modeling.

Disordered Selfhood in Schizophrenia and the Examination of Anomalous Self-Experience: Accumulated Evidence and Experience

Disordered selfhood in schizophrenia was rediscovered at the turn of the millennium. In 2005, <i>Psychopathology</i> published the psychometric instrument, the Examination of Anomalous Self-Experience (EASE). In this article, we summarize the historical background of the creation of the EASE, explicate the notion of the disorder of basic or minimal self with the help of phenomenological philosophy, and provide a brief description of clinical manifestations targeted by the EASE. We also present our personal experience using and teaching the EASE and summarize the empirical evidence obtained so far. We conclude that the basic self-disorder represents a crucial phenotype of schizophrenia spectrum disorders and that this phenotype offers a potential avenue to empirical pathogenetic research and psychotherapeutic treatment.

Michel Henry and the Prospect of a Christian Spiritual Inactivism

Christian spirituality is often “activist.” It consists in the performance of various actions through which a faithful person attempts to secure the presence of God. The argument of the present essay is that spiritual “activism” cannot actually accomplish this goal. For this reason, it is necessary to seek a foundation for all spiritual activism in spiritual “inactivism.” This means that all Christian spiritual activity must be reconceived as a response to and celebration of a prior presence of God that comes before any performance. The phenomenological philosophy of Michel Henry makes it possible to appreciate how God is so present in the very fact of being alive. This can make the whole of Christian spiritual practice a Eucharist—a perpetual thanksgiving.

Max van Manen’s Phenomenology of Practice: Relation with Education Sciences and Philosophy

This paper investigates the method of the phenomenology of practice developed by the Canadian scholar Max van Manen. The paper describes the development and the main aspects of the phenomenology of practice as well as its importance and relevance to education sciences. However, in line with the critical remarks of the philosopher Dan Zahavi, the paper argues that there are fundamental problems with the phenomenology of practice in regard to phenomenology as philosophy. It is suggested that a researcher who applies this approach in his or her research should be cautious, critically evaluate van Manen’s presentation of phenomenology, and start his/her research from the phenomenological philosophy. Moreover, the paper argues that phenomenology should not be considered only as a methodological approach.

The Knowledge of God: Realism as Natural Theology in Max Scheler’s Phenomenology of Religion

Max Scheler’s phenomenology of religion aimed at a renewed philosophical approach to the problem of God, willing to unify the modern need for a personalization of religion with the traditional objectivism and realism which, ever since the days of Thomas Aquinas, had been basic for Catholicism. For this purpose, Scheler argued for a return to an original level of the experience which could enable a new approach to the religious phenomenon, which could consider it at the level of a «living evidence», answering to the exigence of realism for which phenomenological philosophy was calling, thereby founding an original natural theology.