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Patrick Duggan

the theatrical object, Chapter 5 turns more to the audience experience. From a definition of witnessing that primarily focused on ‘theoretical’ and ‘therapeutic’ conceptions, this chapter uses Karen Malpede (1996) and Simon Shepherd (2006) as starting points in a discussion of the kinaesthetic, visceral, phenomenological impact of witnessing, both ‘in general’ and specifically at the theatre. Employing the philosophy of (theatre) phenomenology as well as scientific theories of bodily perception/reception and Kristeva’s semiosis, this chapter examines three distinct

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John Goff

relation between ‘system’ and ‘lifeworld’ problematic, ‘system’ and ‘lifeworld’ in globality are tangled together across a plurality of socio-technical means. Rather it is the normative, governmental structures that resist these means that are problematic in globality. The globalised lifeworld is not rooted in tradition but in a phenomenology concurrent with socio-technical means. Globality may involve a practical sublation of modernity without at the same time carrying its (enlightened) normative content. This sublation is raised to consciousness in an ergonomic

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Azzedine Haddour

nationalism is the only thing that will give us an international dimension’.27 Consciousness of self is a prerequisite for the enunciating subject and, crucially, for establishing discursive relations with others. Transposing an existential phenomenology onto the plane of international politics, Fanon holds that communication is impossible without the realization of the self and the existence of others. National consciousness must not be an inward-looking process which shuts the ex-colonized nations within some kind of political solipsism after their decolonization. On the

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Sarah Posman

Goethe.’8 Less vehemently than Olson’s aversion to logic and classification – which in ‘Human Universe’ the poet considered tools bequeathed by the Greeks that, by the twentieth century, have become habits of thought ‘absolutely interfere[ing]’ with action – Curtius nonetheless criticizes the discipline of literary history and the ‘catalogue-like knowledge of facts’ by which it proceeds (CPr, 156).9 Instead of mining the literary past for facts and details, he proposes that literary scholars engage in a ‘phenomenology of literature’.10 By his account, the future of

Open Access (free)

Sara Ahmed

). Ahmed, S. (2014c). ‘Practical phenomenology’, Feministkilljoys.com (4 June), https://​feministkilljoys.com/​2014/​06/​04/​practical-​phenomenology/​ (accessed 3 September 2018). Ahmed, S. (2014d). ‘Hard’, Feministkilljoys.com (10 June), https://​feministkilljoys. com/​2014/​06/​10/​hard/​ (accessed 3 September 2018). Ahmed, S. (2014e). ‘Fragility’, Feministkilljoys.com (14 June), https://​feministkilljoys. com/​2014/​06/​14/​fragility/​ (accessed 3 September 2018). Ahmed, S. (2017). Living a Feminist Life. Durham, NC: Duke University Press. Braidotti, R. (2006

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Series:

Rowland Wymer

C. G. Jung, Aion: Researches into the Phenomenology of the Self , trans. R. F. C. Hull (London: Routledge and Kegan Paul, 1959), Chapter 5 , ‘Christ, a Symbol of the Self’, pp. 36–71. In Kicking the Pricks , Jarman tells us that his script for Neutron ‘was based on Jung’s Aeon [ sic ]. Researches into the phenomenology of the self, the self-measured in the life of

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Afterword

John Goff

Series:

Shivdeep Grewal

between ‘system’ and ‘lifeworld’ problematic, ‘system’ and ‘lifeworld’ in globality are tangled together across a plurality of socio-technical means. Rather it is the normative, governmental structures that resist these means that are problematic in globality. The globalised lifeworld is not rooted in tradition but in a phenomenology concurrent with socio-technical means. Globality may involve a practical sublation of modernity without at the same time carrying its (enlightened) normative content. This sublation is raised to

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Series:

Tarja Väyrynen

. 27 J. Burton, Resolving Deep-rooted Conflict: A Handbook (London and New York, University Press of America, 1987), p. 27. 28 This section is based on an application of H. Dreyfus and S. Dreyfus, ‘Towards a Phenomenology of Ethical Expertise’, Human Studies , 14: 4 (1991), 229-50. Only

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A feeling for things

Objects, affects, mimesis

Series:

Simon Mussell

impressionable graduate students. I  agree with Deleuze’s remark that ultimately the most basic task of philosophy is to impede stupidity, so I see little philosophical merit in a “movement” whose most signal achievement thus far is to have generated an online orgy of stupidity.’ See: ‘Ray Brassier interviewed by Marcin Rychter: I am a nihilist because I still believe in truth’, Kronos (2011), available at: www.kronos.org.pl/​index. php?23151,896. 9 Ian Bogost, Alien Phenomenology, or What It’s Like to Be a Thing (Minneapolis: University of Minnesota Press, 2012), 3. 10

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Introduction

A black rebel with a cause

Azzedine Haddour

racial prejudices’.13 However, during these four years the mask Introduction 5 dropped and the sailors behaved as ‘authentic racists’. As we will see in Chapter 1, Fanon’s theory of perception is not simply a reformulation of Sartrean existential phenomenology but stems from the lived experience of West Indians who were racially discriminated against. The encounter with racism was vexing for these West Indians whose ontology was challenged as they experienced their ‘first metaphysical experience’.14 Prior to 1939, and more specifically the arrival of Robert and his