Understanding phenomenology as a philosophical approach in which human-world relationships are analysed, as well as the constitution of subjectivity and objectivity within these relationships, this paper addresses some issues related to the transcendental dimension in the phenomenology of Edmund Husserl. An attempt is also made to re-address some issues related to phenomenology and its transcendental dimension as understood by adherents of hermeneutical phenomenology such as Paul Ricoeur. In essence, the focus of the paper is on exploring the following issues: what (...) is this transcendental turn in Husserl’s philosophy? Is this an ‘unfortunate turn’ toward a neo-Kantian brand of transcendental idealism? What is the significance of this transcendental dimension in Husserl’s phenomenology? Is there any distinctive phenomenological programme that, despite their differences, is common to both Husserl and Heidegger? This line of questioning proceeds from the observations made by Paul Ricoeur that, “with the development of his ‘hermeneutics of facticity’, Heidegger rejected Husserl’s neo-Kantian brand of transcendental phenomenology in favour of a de-transcendental and historicized way of doing philosophy, that Heidegger understood the subject to be ‘factic’, in contrast to Husserl’s pure ego as the source of the world constitution”(Hahn, 1995). Ultimately, however, the thrust of this exploration is towards understanding the transcendental way of doing philosophy and the so-called historicized way of philosophizing as two distinct ways to reach one common goal, the transcendental dimension of meaning. Indo-Pacific Journal of Phenomenology , Volume 7, Edition 1 May 2007. (shrink)

Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound bulk, namely, (...) the phenomenological approach to religion, mostly in their terms. (shrink)

Chiefly history of Vaishnavism in Assam, with special reference to Sankaradeva, 1449-1569.

Considering the Hegelian master–slave dichotomy over the exchange of the gaze, the paper focuses on the issue of vision and visibility, reinterpreted in Sartre’s phenomenological discussions in different ways. The Hegelian emphasis on recognition finds reflection in the treatment of vision as force expressed through visibility in Sartre and as an issue of self recognition in Lacan. Drawing the Hegelian tag with a comparative argument between Sartre and Lacan, the paper focuses on the different perspectives over the concept of gaze (...) or look. It argues that even sharing the same Hegelian legacy regarding the notion of gaze and recognition Sartre and Lacan differs to a considerable extent in their treatment of the impact of gaze. While emphasising more on the phenomenological-existential analysis of the issue of individual recognition Sartre presents gaze as a strong alienating force released from another powerful subject affecting the intersubjective power relation, Lacan, stands on a non-reciprocal relation between seeing and seen by making a difference between the eyes of the subject that looks at and the gaze which is on the side of the object without having any capacity to become a subject. The paper concentrates on these issues over a broader argument on Sartre’s concept of intersubjective gaze. (shrink)

As we live in a culture where “everything can be commodified, measured and calculated and can be put in the competitive market for sale, detached from its roots and purpose,” there is need to redefine our humanness in terms of the changing nature of science, technology, and their deeper impact on human life. More than anything else, it is Information Technology that now has tremendous influence on all spheres of our life, and in a sense, IT has become the destiny (...) of our life. And this is where the real trauma lies. On the one hand, our being in the cyberspace opens up new and exciting horizons before us; on the other hand, we ourselves are changed and transformed in the process. The virtual world transforms human users to a problem-solver technocrat. The speed at which Information Technology is changing the way that youth around the world are socializing, playing, and researching, it is the common practice now for a 15-year old to go home and update their MySpace page, followed by playing online games, or looking up the new trendy YouTube video. These forms of technology are often the topic of adolescent conversations as YouTube, blogs, e-magazines, Face book, MySpace, iPhones, and iPods dominate the commercial and social networking market. Some researchers refer to this phenomenon as ubiquitous technology drawing attention to the fact that ubiquitous technology acknowledges the speedy adoption of day-to-day use of technology as a global phenomenon. In this background, this article aims at revisiting the question, “What is to be human in the era of Ubiquitous Technology?” From a feminist perspective, one can still redefine the boundaries between femininity and masculinity in the context of IT and its impact on our lifestyle and thought style. While examining the ways in which our definitions of “woman” and “man” are shifting in this new communication environment, Elizabeth Lane Lawley observes that we cannot fix a single center from which the experiences of women with computer and communication systems can be viewed and that such fixity would only serve to deepen inequities rather than exposing and removing them. She finally submits, “It is possible to use new theoretical perspectives on the shifting boundaries of gender definitions to rethink a previously deterministic view of the effect of new technologies on society, and particularly the effect of those technologies on women. While the gradual absence of the subject from the field of Artificial Intelligence leads to the invisibility of feminine care along with social and relational nature of man, some feminists dismiss the biological sex distinction on such issues and encourage females to ‘imitate man’ and to become more aggressive, assertive and dominating” (Lawley 1993 ). What are the possible impacts of this new technology on the so-called feminine traits of our human nature? How far our definitions of “woman” and “man” are shifting in this new communication environment? This is what this article seeks to explore. (shrink)

The Present Personal: Philosophy and the Hidden Face of Language . New York: Columbia University Press. Hardcover (208 pages). ISBN: 978-0-231-13350-2 Indo-Pacific Journal of Phenomenology , Volume 8, Edition 1 May 2008.