In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul (...) Lodrön Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.4 (2001) 323-326 [Access article in PDF] The Tacit Dimension Thomas Fuchs Thirty years after its appearance, Blankenburg's "Psychopathology of common sense" has not lost its relevance. In my commentary I will try to illustrate the fruitfulness of his approach by pointing to some connections with the phenomenology of the body as well as with recent memory and infant research.As Blankenburg himself indicates, the (...) notion of common sense developed by a shift of meaning from the classical sensus communis and thus has its original basis in the sensual-bodily experience. By the koinè aísthesis, Aristoteles meant a central sense organ integrating all single modalities of sensation (which he localized in the heart). In German physiology and psychiatry of the nineteenth century, the sensus communis was still translated as "Gemeingefühl" ("common feeling") or "cenesthesia" (Fuchs 1995). This term denoted the inner, proprioceptive bodily sensations, but also an original unity of the senses, which has been rediscovered by recent infant research as intermodal sensory perception. The affection of the body was thus regarded as the common basis of all sensation.Looking on this track for a bodily basis of the common sense, we find it in the habitual structure of the lived-body as analysed by Merleau-Ponty (1945). The body is the primary "matter-of-course," namely, the tacitly functioning medium of our everyday being-in-the-world prior to any subject-object split. The body schema, in Merleau-Ponty's view, is not only a system of familiar units of movement or "kinetic melodies," it also incorporates the surrounding things, tools, and spaces that are familiar to us and that we "inhabit." Thus, the musician "does not only manipulate the instrument like a separate object, but lives in it like a limb and inhabits the expressive musical space it opens" (Behnke 1997). But for Merleau-Ponty, the body schema is also the basis of "intercorporeity," i.e., a prepersonal sphere of reciprocal comportment and understanding prior to any explicit consensus and symbolic communication. In this sphere of elementary contact, the "atmospheric" senses play a major role: The sense of smell (as shown, e.g., by the expression "to scent treason" or in German, "jemand nicht riechen können" [not be able to "smell" or stand someone]) as well as the sense of taste whose ambiguous meaning, mentioned by Blankenburg, points to the bodily basis of the feeling for what is suitable, decent, or aesthetically pleasing. Even the designation of homo sapiens that we give to ourselves is derived from the latin sapere (to taste/to know), and thus shows that the knowledge characteristic for man is not an explicit one, but an intuitive, implicit knowing or "feel" for his surroundings, or as Kant says, an "aesthetic rather than intellectual judgment" (cited by Blankenburg).Polanyi (1967) has analysed this knowledge at the roots of common sense as "tacit knowledge." It is based on processes of Gestalt formation that enable us to grasp unified wholes through their constituting elements without still being aware of the latter. Thus, we understand the facial expression of others immediately but cannot tell from which details. Or we know how [End Page 323] to waltz without knowing the single movements or being able to explain it. Tacit knowledge implies all the taken-for-granted that we have forgotten once it has become our second nature and part of our bodily habits. It is mainly based on the neuronal coupling of single sensori-motor units by repeated perception or action. This unconscious knowing has only recently come to be explored by psychology under the heading of "implicit" or "procedural memory" (Schacter 1987, 1996). It contains familiar styles or "melodies" of moving, perceiving, and being-with-others in which our whole bodily and emotional experience is engaged. There is an atmospheric, "felt" quality about them that cannot be analysed into single elements. Implicit knowledge may, therefore, never be wholly expressed by words—it is only realized in the concrete situation. It may only be circumscribed by expressions such as "how it feels...," "how it is...," e.g., how it is... (shrink)

Issues of reliability are claiming center-stage in the epistemology of machine learning. This paper unifies different branches in the literature and points to promising research directions, whilst also providing an accessible introduction to key concepts in statistics and machine learning – as far as they are concerned with reliability.

Big Ideas for Little Kids includes everything a teacher, a parent, or a college student needs to teach philosophy to elementary school children from picture books. Written in a clear and accessible style, the book explains why it is important to allow young children access to philosophy during primary-school education. Wartenberg also gives advice on how to construct a "learner-centered" classroom, in which children discuss philosophical issues with one another as they respond to open-ended questions by saying whether they agree (...) or disagree with what others have said. (shrink)

This Husserlian transcendental-phenomenological investigation of interkinaesthetic affectivity first clarifies the sense of affectivity that is at stake here, then shows how Husserl’s distinctive approach to kinaesthetic experience provides evidential access to the interkinaesthetic field. After describing several structures of interkinaesthetic-affective experience, I indicate how a Husserlian critique of the presupposition that we are “psychophysical” entities might suggest a more inclusive approach to a biosocial plenum that includes all metabolic life.

This investigation explores the methodological implications of choosing an unusual example for phenomenological description (here, a bodily awareness practice allowing spontaneous bodily shifts to occur at the leading edge of the living present); for example, the matters themselves are not pregiven, but must first be brought into view. Only after preliminary clarifications not only of the practice concerned, but also of the very notions of the “body” and of “protentionality” is it possible to provide both static and genetic descriptions of (...) the phenomena in question, leading to concluding meditations on the differences between an “integrating” consciousness engaged in a project of knowing and an “improvisational” consciousness open to radical transformation. In the end, however, the Urzeitigung in which what is protended is simply “more time” holds good as the invariant governing the deep structure of both of these styles of consciousness. (shrink)

In early China, was it correct for a woman to disobey her father, contradict her husband, or shape the public policy of a son who ruled over a dynasty or state? According to the _Lienü zhuan_, or_ Categorized Biographies of Women_, it was not only appropriate but necessary for women to step in with wise counsel when fathers, husbands, or rulers strayed from the path of virtue. Compiled toward the end of the Former Han dynasty (202 BCE-9 CE) by Liu (...) Xiang (79-8 BCE), the _Lienü zhuan_ is the earliest extant book in the Chinese tradition solely devoted to the education of women. Far from providing a unified vision of women's roles, the text promotes a diverse and sometimes contradictory range of practices. At one extreme are exemplars resorting to suicide and self-mutilation as a means to preserve chastity and ritual orthodoxy. At the other are bold and outspoken women whose rhetorical mastery helps correct erring rulers, sons, and husbands. The text provides a fascinating overview of the representation of women's roles in early legends, formal speeches on statecraft, and highly fictionalized historical accounts during this foundational period of Chinese history. Over time, the biographies of women became a regular feature of dynastic and local histories and a vehicle for expressing and transmitting concerns about women's social, political, and domestic roles. The _Lienü zhuan_ is also rich in information about the daily life, rituals, and domestic concerns of early China. Inspired by its accounts, artists across the millennia have depicted its stories on screens, paintings, lacquer ware, murals, and stone relief sculpture, extending its reach to literate and illiterate audiences alike. (shrink)

Cette étude essaye d’établir qu’il y a deux notions très différentes de « fondation » à l’œuvre dans les Recherches logiques de Husserl. Dans la IIIème Recherche, où le terme est formellement introduit, lorsqu’il se demande quels sont les contenus qui peuvent exister d’une manière autonome (indépendants) et lesquels peuvent exister uniquement en tant que moments d’autre chose (dépendants), Husserl suit ce que j’appelle un « modèle ontologique ». Selon ce modèle, le concret possède une priorité sur à l’abstrait qui (...) est fondé en lui. Dans la VIème Recherche, en revanche, Husserl s’oriente principalement sur un « modèle gnoséologique » qui voit le complexe comme fondé sur ce qui est relativement simple, étant donné que les expériences d’ordre supérieur (telles les perceptions de types d’objets plus complexes) sont « fondées sur » des expériences plus simples, bien qu’elles ne puissent pas y être réduites. L’exemple principal ici est celui des intuitions catégoriales : fondées sur les intuitions sensibles, elles n’y sont pas réductibles. Mais cette distinction entre deux sens différents du terme de « fondation » peut également nous aider à mieux comprendre de nombreuses thèses husserliennes plutôt controversées. Par exemple, elle peut nous permettre de mieux comprendre dans quelle mesure faire l’expérience d’un être humain comme un tout se fonde sur l’expérience d’un corps physique, et cela même si l’étant que nous rencontrons inclut à la fois des aspects corporels et des aspects spirituels – les deux étant vus, d’une manière essentielle, comme des moments de cette unique personne qui fait l’objet de notre expérience. (shrink)

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

Emotion Review, Volume 14, Issue 2, Page 132-160, April 2022. Autonomic nervous system activity is a fundamental component of emotional responding. It is not clear, however, whether positive emotional states are associated with differential ANS reactivity. To address this issue, we conducted a meta-analytic review of 120 articles, measuring ANS activity during 11 elicited positive emotions, namely amusement, attachment love, awe, contentment, craving, excitement, gratitude, joy, nurturant love, pride, and sexual desire. We identified a widely dispersed collection of studies. Univariate (...) results indicated that positive emotions produce no or weak and highly variable increases in ANS reactivity. However, the limitations of work to date – which we discuss – mean that our conclusions should be treated as empirically grounded hypotheses that future research should validate. (shrink)

Two recent works in phenomenology of space address unusual themes. Ballanfat’s L’espace vide is concerned with a primal spatialization yielding an Open that is irreducible to a three-dimensional container for objects, while DuFour’s Husserl and Spatiality describes a layered space of ritual whose sensuous immediacy is infused with intercorporeal, interaffective, inter­generational, and geo-historical moments. Both books demonstrate that the phenomenological tradition can deal with complex topics and unfamiliar styles of experience, and both indicate the ethical import of their findings.

This paper 1) examines Husserl’s critique of presuppositions, a critique that realizes a desideratum of the Western philosophical tradition precisely by clarifying and grounding the latter’s own tacit presuppositions; 2) surveys Husserl’s descriptions of the apperceptions whose operative efficacy make tradition itself effective, holding good at both the individual and the generative levels; 3) identifies the need for a further critique of the psychophysical apperception in particular; and 4) offers a phenomenologically grounded alternative to the latter way of understanding and (...) experiencing embodiment. (shrink)

Günther Anders, Die Weltfremdheit des Menschen. Schriften zur philosophischen Anthropologie, hrsg. von Christian Dries unter Mitarbeit von Henrike Gätjens, München: C. H. Beck 2018.

This essay will move toward a phenomenology of “more” in ten steps. 1st, situates the investigation within the tradition of Husserlian phenomenological practice, then 2nd draws upon Husserl’s own experience of doing phenomenology. 3rd considers some initial aspects of the structure of the lived experience of “more” and 4th is about the number series, while 5th addresses the primal experience of time, space, and movement. 6th focuses on the phenomenological notion of horizons, then 7th turns to the related question of (...) transcendence. 8th takes a critical look at a particular conceptual model sometime used in thinking about the experience of “more”; 9th briefly brings out one of the ethical implications of this critique; and finally, 10th highlights some of the ways in which the research documented here is itself still incomplete and demands “more”.Este ensayo se moverá hacia una fenomenología de "más" en diez pasos. El prime-ro, sitúa la investigación dentro de la tradición de la práctica fenomenológica husserliana; luego, el segundo se basa en la propia experiencia de Husserl de hacer fenomenología; el tercero considera algunos aspectos iniciales de la estructura de la experiencia vivida de "más" y el cuarto es sobre la serie numérica, mientras que el quinto aborda la experiencia primordial de tiempo, espacio y movimiento. El sexto se centra en la noción fenomenológica de horizontes; después el séptimo pasa a la cuestión relacionada con la trascendencia. El octavo echa una mirada crítica a un modelo conceptual particular usado en algún momento para pensar sobre la experiencia de "más"; el noveno destaca brevemente una de las implicaciones éticas de esta crítica;y, finalmente, el décimo resalta algunas de las formas en las que la investigación aquí documentada todavía está incompleta y exige "más". (shrink)

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

Multiple Personality Disorder (MPD), now also known as Dissociative Iden- tity Disorder, raises many questions about the nature of persons, the goals of treatment, the suggestibility of patients, and the reliability of defendant reports of their own mental states. These issues become crucial when courts need to decide whether or not to punish a person with MPD who has committed a crime. This paper will explore that issue and propose a test of when people with MPD should be held criminally (...) responsible. (shrink)

This paper reflects on certain working assumptions of Husserlian phenomenological practice, using an investigation of interkinaesthetic affectivity as an example. I suggest that in some cases, Husserl’s “stratificational” model should be replaced with the notion of the ongoing dynamic efficacy of mutually co-founding, interpenetrating, and interfunctioning moments-“through”-which experience proceeds. Finally, I relate the latter model to Patočka’s call for a genuine integration of the three movements of embodied human life.

This paper is an exposition and evaluation of the Agustín Rayo's views about the epistemology and metaphysics of mathematics, as they are presented in his book The Construction of Logical Space.

In recent years an increasing number of psychologists have begun to explore the prevalence, causes and effects of ordinary people’s intuitions about moral realism. Many of these studies have lacked in construct validity, i.e., they have failed to measure moral realism. My aim in this paper accordingly is to motivate and guide methodological improvements. In analysis of prominent existing measures, I develop general recommendations for overcoming ten prima facie serious worries about research on folk moral realism. G1 and G2 require (...) studies’ answer choices to be as metaethically comprehensive as methodologically feasible. G3 and G4 prevent fallacious inferences from intuitions about related debates. G5 and G6 limit first-order moral and epistemic influences. G7 address studies’ instructions. And G8 and G9 suggest tests of important psychological presuppositions. (shrink)

This volume is a study of the influence of Timaeus on the development of Western cosmology in three axial periods of European culture: Late Antiquity, Middle Ages and Renaissance.

For Husserl, the body is not an extended physical substance in contrast to a non-extended mind, but a lived “here” from which all “there’s” are “there”; a locus of distinctive sorts of sensations that can only be felt firsthand by the embodied experiencer concerned; and a coherent system of movement possibilities allowing us to experience every moment of our situated, practical-perceptual life as pointing to “more” than our current perspective affords. To identify such experiential structures of embodiment, however, Husserl must (...) clarify and set aside not only the ways in which the natural sciences approach the body, but also the ways in which we have tacitly taken over natural-scientific assumptions into our everyday understanding of embodiment. Husserl’s phenomenological investigations eventually lead to the notion of kinaesthetic consciousness, which is not a consciousness “of” movement, but a consciousness or subjectivity that is itself characterized in terms of motility, that is, the very ability to move freely and responsively. In Husserl’s phenomenology of embodiment, then, the lived body is a lived center of experience, and both its movement capabilities and its distinctive register of sensations play a key role in his account of how we encounter other embodied agents in the shared space of a coherent and ever-explorable world. (shrink)

In recent years, a plethora of high-profile scientific publications has been reporting about machine learning algorithms outperforming clinicians in medical diagnosis or treatment recommendations. This has spiked interest in deploying relevant algorithms with the aim of enhancing decision-making in healthcare. In this paper, we argue that instead of straightforwardly enhancing the decision-making capabilities of clinicians and healthcare institutions, deploying machines learning algorithms entails trade-offs at the epistemic and the normative level. Whereas involving machine learning might improve the accuracy of medical (...) diagnosis, it comes at the expense of opacity when trying to assess the reliability of given diagnosis. Drawing on literature in social epistemology and moral responsibility, we argue that the uncertainty in question potentially undermines the epistemic authority of clinicians. Furthermore, we elucidate potential pitfalls of involving machine learning in healthcare with respect to paternalism, moral responsibility and fairness. At last, we discuss how the deployment of machine learning algorithms might shift the evidentiary norms of medical diagnosis. In this regard, we hope to lay the grounds for further ethical reflection of the opportunities and pitfalls of machine learning for enhancing decision-making in healthcare. (shrink)

Like the history of much of Husserl’s work, the history of his contribution to a phenomenology of the body is in part a history of understandable misunderstandings and subsequent reevaluations concerning the scope and significance of his achievements. To a certain extent, this is due not so much to what he actually said on this topic, but to the circumstances under which he said or wrote it—university lecture course? unpublished book draft? published work? research manuscript? conversation noted down by others?—and (...) to the sequence and manner in which this work gradually became available to the larger phenomenological community. For example, it was widely held at one time, primarily on the basis of Ideas I (see, e.g., III: §§ 39, 53–54),2 that Husserl dealt only with a disembodied and desituated consciousness, and that it was only with the advent of existential phenomenology that the body truly became an important phenomenological theme. However, we now know that Merleau-Ponty, for example, drew upon Husserl’s manuscripts for many of the descriptions and insights developed in the extensive and influential discussions of the body in Phenomenology of Perception (see Van Breda 1962/1992). Moreover, though it is now more readily acknowledged that Husserl did indeed take the body into account, some still assume or imply that he did so only toward the end of his life. Yet a closer examination of material published to date reveals that Husserl was concerned with bodilihood in texts from many different periods.3 A fuller appreciation of the range and richness of Husserl’s work in phenomenology of the body is nevertheless emerging only slowly.4 It is the purpose of this essay to help establish a basis for such appreciation by sorting out and summarizing certain key contributions to a phenomenology of the body in Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Second Book, and by indicating the continuing relevance of Husserl’s achievements in this text to current issues. (shrink)

Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully annotated form. (...) Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

Das Problem der Sicherung von”Ethics in Public Service“ist in den vergangenen Jahren verstärkt ins Bewusstsein der internationalen Öffentlichkeit gedrungen. Bemühungen und Diskussionen um ethische Regeln und Standards haben dementsprechend Konjunktur. In diesem Buch werden Erklärungsfaktoren für die Einführung von Ethik-Maßnahmen in einem theoretischen Konzept systematisch zusammengeführt. Anhand eines dreistufigen Modells der Nachfrage nach Normen, ihrer Funktionen und des Angebots an verfügbaren Normen wird untersucht, warum und mit welcher Zielsetzung welche Ethik-Maßnahmen wann und wo eingeführt wurden. Grundlegende theoretische Annahme ist, dass (...) Personen in öffentlichen Ämtern und Mandaten in einem Treue- und Legitimationsverhältnis zum demokratischen Souverän stehen, welches sich als eine Kette von Principal-Agent-Beziehungen modellieren lässt. Empirisch wird das Modell entwickelt aus einem Vergleich der so genannten”Ethik-Infrastrukturen“- also des Bestandes an Normen und Regeln, die das Verhalten von Abgeordneten, Exekutivpolitikern und Verwaltungsmitarbeiter regeln - in Deutschland und USA. Korruption und Skandale spielen hierbei eine entscheidende Rolle, aber auch die politische und administrative Kultur eines Landes sowie die Setzung internationaler Standards. Die Studie wurde ausgezeichnet mit dem Nachwuchspreis 2005 der DVPW als beste Dissertation. (shrink)

Straipsnyje pristatomas žmogaus somatikos mokslas, kuris pirmiausia susiejamas su ankstyvaja Husserlio somatologijos samprata, o vėliau pasiūloma transcendentali šio mokslo pagrindinių prielaidų kritika. Kritiškai nagrinėjama psichofizinė apercepcija ir jos nuoroda į išgyvenamą mirties patirtį. Tada kaip alternatyvi somatikos prielaida pateikiama Husserlio kinestetinės sąmonės samprata. Straipsnnis užbaigiamas fenomenologine kinestetinių sistemų analize susiejant somatikos tyrinėjimus su įsikūnijimo etika bei pagarbos kinestetika. Esminiai žodžiai: fenomenologija, Husserlis, transcendentalumas, somatika, psichofiziologija, gyvenamas kūnas, kinestetinė sąmonė, kinestetinės sistemos, įsikūnijimo etika. After introducing the field of somatics as a (...) human science, I first link it with Husserl’s earlier notion of somatology, then offer a transcendental critique of the root assumption of such a science – the psychophysical apperception – and trace the origin of the latter to the lived experience of death. Next I present Husserl’s notion of kinaesthetic consciousness as an alternative assumption for somatics, concluding with some contributions to a phenomenology of kinaesthetic systems as well as some suggestions for approaching somatic work in the spirit of embodied ethics and the kinaesthetics of respect.Key words: phenomenology, husserl, transcendental, somatics, psychophysical, lived body, kinaesthetic consciousness, kinaesthetic systems, embodied ethics. (shrink)