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Filozofija kot vadenje in vodenje življenja: Hadotovo pojmovanje filozofije kot duhovne vaje v oziru na [...]

Uvod Filozof se vadi v umiranju, pravi Sokrat (Platon, Fajdon, 67e).[1]Vsa Platonova dela navajam po Kocijančičevem prevodu, gl. Platon (2009). Toda da lahko umira, mora živeti. Tako je vprašanje, pred katerega je človek vedno znova postavljen, kako živeti. Iz nekega razloga v njegovi organski eksistenci odgovor nanj ni dan, kot je morda dan bitjem, ki lahko živijo samoumevnost gonov in nagonov. Iskati ga mora sam. Na tisoče načinov … Continue reading Filozofija kot vadenje in vodenje življenja: Hadotovo pojmovanje filozofije kot duhovne vaje v oziru na […]

Primož Vidovič |
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Iskanje tehnike v kitajski filozofski tradiciji

Izvleček V članku se bom ukvarjala z razmerjem med pojmoma Qi in Dao v konfucianski in daoistični filozofiji ter se vprašala o tem, kako se primerjata s pojmom techne iz evropske filozofske misli. Pri tem se bom opirala na delo Question Concerning Technology in China (2016) hongkonškega filozofa Yuka Huia, ki poskuša z ustvarjanjem novega pojma kozmotehnik pojasniti oziroma bolje nasloviti vprašanje tehnologije/tehnološke civilizacije v 21. stoletju. Članek bom začela z uvodno predstavitvijo problema in … Continue reading Iskanje tehnike v kitajski filozofski tradiciji

Enea Kavčič |
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Recenzija knjige “O odločanju in osebni avtonomiji”

Strle, Toma, in Olga Markič. 2021. O odločanju in osebni avtonomiji. Ur. Boris Vezjak. Maribor: Aristej. Knjiga Tomaja Strleta in Olge Markič,[1]Tako Toma Strle kot Olga Markič, oba doktorja filozofije, sta predavatelja na interdisciplinarnem študijskem programu Kognitivna znanost na Univerzi v Ljubljani. Strle je docent za področje … Continue reading ki jo je v sklopu humanistične in družboslovne zbirke Dialogi izdala mariborska založba Aristej, prinaša koncizen in … Continue reading Recenzija knjige “O odločanju in osebni avtonomiji”

Blaž Cotman |
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Defragmenting experience – from James to Merleau-Ponty

Until recent decades, William James was rarely mentioned in the context of the thought of phenomenologists such as Edmund Husserl, Martin Heidegger or Maurice Merleau-Ponty. The mentioning of James coincided more with the views of pragmatism, radical empiricism, or pluralism, so it was on rare occasions that the word phenomenology was used in connection with the great American philosopher. But recently, James’ findings are increasingly used in attempts to understand phenomenological thought, where he is also considered as a philosopher who contributed to the development of some phenomenological concepts, such as the notion of Husserl’s “horizon”, “object of thought”, and “intentionality”. His findings are mentioned both in empirical research of experience and in psychological circles. Given the rise of interest in James and the use of his concepts in the theoretical queries of phenomenology, as well as in empirical approaches to the study of consciousness and experience, I want to explore the ideas of the stream of thought and fringe awareness from James’s corpus by approaching the idea through the lens of Merleau-Ponty’s thought. My overall goal in this text is to show how the latter’s phenomenological explorations can help to enrich the former’s endeavours. Continue reading Defragmenting experience – from James to Merleau-Ponty

Viktorija Lipič |
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Listening to myself singing: The structural constitution of musical absorption

“Before this position [in the gallery] there was without doubt nothing. And certainly nothing will remove it. This position is not, as Husserl would have it, a captured-understanding between intuitions or presentations. No perception of a bright day of presence outside the gallery is given to us, and certainly not promised. The gallery is a labyrinth which itself contains its own exits: we have never fallen into it as into some special casus of experience, the one that Husserl then thinks he is describing. It then remains for us to speak, for the voice to echo down the corridors, to replace the glamour of presence. The phoneme, the acumen, is the phenomenon of the labyrinth. It is the casus phone. It rises to the sun of presence, but it is Icarus’ way.” – Jacques Derrida, Glas, p. 85 Continue reading Listening to myself singing: The structural constitution of musical absorption

Izak Hudnik |
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Cognitive phenomenology through the lens of empirical research

There is a presupposition hardly in need of defending that human experience is, in large part, a sensory affair. We see, we hear, we feel, we smell, we taste (and these are just the more well known sensations). Most people should also be intimately familiar with emotive experiences, such as joy, sadness, anger, fear and so on. Although we might not be able to give a detailed theoretical account of the experiential character of each (or any) of those sensory and emotive states, we can at least appreciate a certain meaningful and unique what-it-is-like-ness about them. To put it simply: every sensory and emotive state can be ascribed a corresponding sensory or emotive experience.

Trying to do the same with cognitive states (such as thinking, believing, remembering…) – that is to ascribe a cognitive experience to a cognitive state – stirs up a degree of controversy. There are numerous authors who claim various versions of there simply not being any such experience as a cognitive experience, and that we are only aware of our own cognitive states by virtue of the sensory experiences they elicit. Yet there are also numerous authors who claim the counterfactual, that there indeed is a unique way of experiencing a cognitive state which cannot be reduced to sensory or emotive experience – and which can therefore be referred to as cognitive experience. This controversy is at the heart of the so-called cognitive phenomenology debate. Continue reading Cognitive phenomenology through the lens of empirical research

Florian Klauser |