Militares e Política, Marcelo Macedo Corrêa, A. Franco, Rodrigo Perez Oliveira
The core thematic of this article rests in the influence of the Real Military Academy in the formation and structuring of the warmongering thought of the Brazilian Army. The empirical bias for finding of such assertive one was grounded in the creation this Military Academy in “brasílicas” lands, in 1810, distinguishing the idiosyncrasies of its statutes and regulations, whose main objective was to project the power of the “lusitana” crown in its expressive colony. In this direction, the thought of the minister of the foreign affairs and the war of Portugal is approached, Rodrigo de Souza Coutinho, during its permanence in Brazil, when of the coming of the real family. Its main incumbency was to forge an army in the colony, as form to keep at the hands of the cut the monopoly of the violence. For the Portuguese minister, an army had its value * Doutorando em História Militar (PPG/ECEME), Mestre em História Política (UFPR), Prêmio Tasso Fragoso 2004 e 2010 (Bibliex). E-mail: andresfranco@bol.com.br. 8 – André Luiz dos Santos Franco Militares e Polít ica , n . o 7 ( jul . -dez. 2010) , p . 7 -22. marked out with buoys for the value of its officers and its commanders. Thus, the Real Military Academy was created in such a way as a former institute of officers for the colonial army as an educational establishment of engineering. Throughout this article, the fact of the Real Academy is disclosed to have the double mission to take care of to the military necessities and the propagandas of the civil public services, therefore the colony needed a body of engineers capable to diminish the distances and to increase its power infrastructure. The birth of this military dichotomy between formations and engineering inside of the same warlike educational establishment impregnated the rows of the Brazilian Army for more than a century, justifying the relevance of the study of this thematic one in the military history of Portugal and of Brazil. Words-key: Real Military Academy, Rodrigo de Souza Coutinho, military structure. O passeio pela auto-reflexão do passado é certamente um assunto que pertence ao ofício de qualquer historiador. A elaboração de uma reflexão do sujeito cognoscente sobre si se efetiva na correlação com o objeto primário do pensamento: a própria história. A partir desta assertiva, defende-se uma reflexão sobre a gênese do universo bacharelesco que deu origem ao longo caminho da construção identitária da elite militar brasileira, atrelada à influência da cultura militar da metrópole portuguesa na formação e estruturação do pensamento belicista do Exército Brasileiro. A vinda da família real para o Brasil marcou definitivamente o destino da colônia portuguesa. O período foi de extremas mudanças e transformações. Os portos coloniais interditados ao mundo desde o descobrimento destas terras estavam finalmente abertos para o intercâmbio internacional. O príncipe D. João favoreceu a abertura de escolas que acabaram sendo fundamentais para a introdução
皇室移民巴西的到来增加了库蒂尼奥发展和加强王室军事力量的愿望，尤其是在美国殖民地。对部长来说，军队的价值是由其军官和指挥官的素质决定的。事实上，他认为军官队伍的形成是殖民地需要建立的军事结构的基本组成部分。通过这种方式，D. Rodrigo de Souza Coutinho充分重视创建皇家军事学院(军事发展最重要的机构之一)，这将是“为改革军队、给予纪律和指导而采取的措施的结束”。尽管来自葡萄牙的抵抗，D.罗德里戈最终在1810年12月4日批准了皇家军事学院的法令。早在1811年4月23日，在所谓的火车之家的一个房间里，也就是后来的地牢军火库里，第一批课程开始了，这导致了这个军事教育机构的学士学位思想，其特征是模式1 rusen, jorn。历史原因:历史理论:历史科学的基础。翻译过来就是:“我的意思是，我的意思是，我的意思是，我的意思是，我的意思是。巴西利亚:巴西利亚大学出版社，2001，第25-26页。2舰队，安德烈的威廉。巴西历史的全景。= =地理= =根据美国人口普查，该镇的土地面积为。利马，奥利维拉。约翰六世在巴西。= =地理= =根据美国人口普查，该镇的土地面积为。4同上，第254页。创建皇家军事学院的文件是1810年12月4日的宪章，根据该宪章，它建立了“在里约热内卢的法院和城市的军事学院”。这封信还详细说明了皇家军事学院的第一个法令。看到巴西。1810年12月4日的宪章。批准在法庭上建立军事学院。里约热内卢de Janeiro: ms.， 1810。国家图书馆收藏，手稿部。10 - andre Luiz dos Santos Franco军事和政治，n。他的父亲是一名律师，母亲是一名律师。十。2010)， p。-22。从军事学生的角度来看，他们对学士学位(博士或硕士)比对军官职位更感兴趣。D.罗德里戈·库蒂尼奥(D. Rodrigo Coutinho)将皇家军事学院设想为为军队和殖民地工程师培训军官的机构。第二视力,学校应该得到军事和民事reclamos公共服务的需求,因为许多殖民地的距离要求的建设道路,宽阔的河流桥梁使广泛的海岸港口的存在,也就是说,需要身体的前殖民地的工程师能够减少基础设施的距离,增加权力。因此，同一所学校应该处理军事战争和其他战争的技术，这些技术转化为道路、港口和运河的建设。皇家军事学院的这种可疑的结构与开明的改革者所捍卫的政治方向是一致的，即重视整合到改革计划中的代理人的形成，以及“强大的葡萄牙-巴西帝国”行政管理的职能框架。分析这所军事学院的地位，我们可以非常清楚地强调这场冲突。它的主要职能是培训步兵、骑兵、炮兵和工程军官，包括地理工程师和测量师，不仅适合军事任务，而且适合指导矿山、港口和运河的土木工程。也就是说，该学院生来就有双重使命，将同时成为一所军事学校和一所工程学校。这一事实影响了它的结构和军事教育制度，使其课程负担过重。这种双重职能引起了政府各部门的严厉批评。一些人称赞学院，另一些人则认为它是造成巨大灾难的原因，在19世纪进行的无数改革中，学院有力量维持自己。部署在这矛盾的重要事实是bacharelesca工程对全身的影响理论的军事教育,只有从1874年开始受到质疑,在学校被转移到中央帝国的部,通过n。5529年,1874年1月17日。6莱拉，卢尔德·维亚纳的玛丽亚。强大帝国的乌托邦。= =地理= =根据美国人口普查，该镇的土地面积为。《文化的起源》(the gender of the Cultura)是一部上映于1984年的美国喜剧电影，由大卫·林奇(david linch)编剧和导演。他的父亲是一名律师，母亲是一名律师。十。2010)， p。-22。为了更好地理解这一转移，我们强调了战争部长joao jose de Oliveira Junqueira 1874年报告中的一段摘录。
{"title":"Numéro 7","authors":"Militares e Política, Marcelo Macedo Corrêa, A. Franco, Rodrigo Perez Oliveira","doi":"10.25518/1782-2041.912","DOIUrl":"https://doi.org/10.25518/1782-2041.912","url":null,"abstract":"The core thematic of this article rests in the influence of the Real Military Academy in the formation and structuring of the warmongering thought of the Brazilian Army. The empirical bias for finding of such assertive one was grounded in the creation this Military Academy in “brasílicas” lands, in 1810, distinguishing the idiosyncrasies of its statutes and regulations, whose main objective was to project the power of the “lusitana” crown in its expressive colony. In this direction, the thought of the minister of the foreign affairs and the war of Portugal is approached, Rodrigo de Souza Coutinho, during its permanence in Brazil, when of the coming of the real family. Its main incumbency was to forge an army in the colony, as form to keep at the hands of the cut the monopoly of the violence. For the Portuguese minister, an army had its value * Doutorando em História Militar (PPG/ECEME), Mestre em História Política (UFPR), Prêmio Tasso Fragoso 2004 e 2010 (Bibliex). E-mail: andresfranco@bol.com.br. 8 – André Luiz dos Santos Franco Militares e Polít ica , n . o 7 ( jul . -dez. 2010) , p . 7 -22. marked out with buoys for the value of its officers and its commanders. Thus, the Real Military Academy was created in such a way as a former institute of officers for the colonial army as an educational establishment of engineering. Throughout this article, the fact of the Real Academy is disclosed to have the double mission to take care of to the military necessities and the propagandas of the civil public services, therefore the colony needed a body of engineers capable to diminish the distances and to increase its power infrastructure. The birth of this military dichotomy between formations and engineering inside of the same warlike educational establishment impregnated the rows of the Brazilian Army for more than a century, justifying the relevance of the study of this thematic one in the military history of Portugal and of Brazil. Words-key: Real Military Academy, Rodrigo de Souza Coutinho, military structure. O passeio pela auto-reflexão do passado é certamente um assunto que pertence ao ofício de qualquer historiador. A elaboração de uma reflexão do sujeito cognoscente sobre si se efetiva na correlação com o objeto primário do pensamento: a própria história. A partir desta assertiva, defende-se uma reflexão sobre a gênese do universo bacharelesco que deu origem ao longo caminho da construção identitária da elite militar brasileira, atrelada à influência da cultura militar da metrópole portuguesa na formação e estruturação do pensamento belicista do Exército Brasileiro. A vinda da família real para o Brasil marcou definitivamente o destino da colônia portuguesa. O período foi de extremas mudanças e transformações. Os portos coloniais interditados ao mundo desde o descobrimento destas terras estavam finalmente abertos para o intercâmbio internacional. O príncipe D. João favoreceu a abertura de escolas que acabaram sendo fundamentais para a introdução ","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123489378","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
El pasado 24 de octubre nos dejaba Juan Carlos Rodríguez. Quizás suene un poco exagerado, pero JCR es para mí una especie de “mito”. No fui alumno suyo ni siquiera lo conocí en persona, pero la lectura de su trabajo ha marcado profundamente mi visión de la realidad, del marxismo, de la literatura y del arte. Y, sin duda, ha determinado mi aproximación a la filosofía de Louis Althusser. Ser althusseriano en España, o en cualquier otro lugar, en los años ochenta, noventa o en la actualidad es una “aberración” intelectual, una anomalía en el espaciotiempo. No creo que haya otro pensador contemporáneo más audaz y, por tanto, más atacado que Althusser, que lleve además la herida de haber cometido el crimen execrable de matar a su mujer. Pero, si el asesinato hay que atribuirlo a su persona, como él mismo pidió en El porvenir es largo, o a la zanja oscura que se abrió en su rostro, por decirlo al modo de César Vallejo, su osadía filosófica le trasciende, es comunicable. Su desmesura se resume en una idea: la razón ilustrada “no es más que una concepción ideológica tanto de la razón como de su historia”. A la razón ilustrada no opone una u otra forma de irracionalismo, sino la producción de una racionalidad otra, histórica, no historicista, que, de la mano del marxismo, viene a reconfigurar la realidad social. Althusser fue un filósofo “maldito” cuyos trabajos han dejado en Francia y en otros países, también en España, una secuela de pensadores fundamentales. El reconocimiento de los filósofos franceses de ascendencia althusseriana como Alain Badiou o Étienne Balibar es internacional. En España, Juan Carlos Rodríguez desarrolló desde su cátedra de Literatura en la Universidad de Granada, prolongando igualmente los pasos de Althusser, una generosa ración del mejor trabajo teórico del país. Rodríguez llevaba más de cuarenta años empeñando su ingenio en una nueva práctica de la filosofía: hacer filosofía a través del rodeo por el análisis literario. En De qué hablamos cuando hablamos de marxismo, uno de sus últimos libros, recoge en buena medida textos ya publicados y algún inédito. Pero, el enfoque de conjunto es muy althusseriano. Se trata de defender el marxismo como un pensar distinto y como un pensar imprescindible. La apuesta de Althusser, la que le creó tanto intensas adhesiones como fuertes rechazos, residía en afirmar que Marx había abierto un nuevo continente y que la apertura de este nuevo territorio suponía la recomposición de todo el pensamiento occidental. Con Marx, dice Althusser, se inaugura un horizonte de pensamiento completamente distinto, cuya diferencia radical Rodríguez sitúa y sintetiza afirmando que el marxismo “piensa en -y contrala explotación vital”.
10月24日，胡安·卡洛斯rodriguez离开了我们。也许这听起来有点夸张，但对我来说，JCR是一种“神话”。我不是他的学生，我甚至没有见过他本人，但阅读他的作品深深地影响了我对现实、马克思主义、文学和艺术的看法。毫无疑问，它决定了我对路易斯·阿尔都塞哲学的看法。在80年代、90年代或今天的西班牙或其他地方，阿尔都塞人是一种智力上的“失常”，一种时空上的异常。我认为当代没有哪个思想家比阿尔都塞更大胆，因此也更受攻击，他还承受着杀害妻子这一可恶罪行的创伤。但是，如果谋杀是他自己造成的，就像他在《el porvenir es largo》中要求的那样，或者是在他脸上打开的黑暗沟渠，用cesar Vallejo的话来说，他的哲学勇气超越了他，是可以沟通的。他的过度概括为一个观点:开明的理性“只不过是理性及其历史的意识形态概念”。在这种情况下，理性不是一种或另一种形式的非理性主义，而是另一种历史的、非历史的理性的产生，这种理性与马克思主义相结合，重新配置了社会现实。阿尔都塞是一位“被诅咒的”哲学家，他的作品在法国和其他国家，包括西班牙，留下了基本思想家的后遗症。阿兰·巴迪欧(Alain Badiou)和etienne巴利巴尔(etienne Balibar)等阿尔都塞血统的法国哲学家得到了国际认可。在西班牙，胡安·卡洛斯·罗德里格斯(Juan Carlos rodriguez)在格拉纳达大学(university of Granada)的文学教授职位上，也延续了阿尔都塞(Althusser)的脚步，大量借鉴了该国最好的理论著作。四十多年来，罗德里格斯一直将他的智慧运用于一种新的哲学实践:通过文学分析的牛仔竞技来创造哲学。在他的最后一本书《马克思主义时我们谈论什么》中，他收集了大量已经出版的文本和一些未出版的文本。但是，总体方法是非常阿尔都塞式的。这是一个捍卫马克思主义作为一种不同的、不可缺少的思维方式的问题。阿尔都塞(Althusser)在他的著作《马克思主义》(Marx)中提出了一种新的观点，这种观点认为，马克思主义已经开辟了一个新大陆，而这个新大陆的开放意味着整个西方思想的重组。阿尔都塞说，马克思打开了一个完全不同的思想视野，rodriguez将其激进的差异定位并总结为马克思主义“思考并反对生命剥削”。
{"title":"Numéro 5","authors":"Aurelio Sainz Pezonaga","doi":"10.25518/1782-2041.1028","DOIUrl":"https://doi.org/10.25518/1782-2041.1028","url":null,"abstract":"El pasado 24 de octubre nos dejaba Juan Carlos Rodríguez. Quizás suene un poco exagerado, pero JCR es para mí una especie de “mito”. No fui alumno suyo ni siquiera lo conocí en persona, pero la lectura de su trabajo ha marcado profundamente mi visión de la realidad, del marxismo, de la literatura y del arte. Y, sin duda, ha determinado mi aproximación a la filosofía de Louis Althusser. Ser althusseriano en España, o en cualquier otro lugar, en los años ochenta, noventa o en la actualidad es una “aberración” intelectual, una anomalía en el espaciotiempo. No creo que haya otro pensador contemporáneo más audaz y, por tanto, más atacado que Althusser, que lleve además la herida de haber cometido el crimen execrable de matar a su mujer. Pero, si el asesinato hay que atribuirlo a su persona, como él mismo pidió en El porvenir es largo, o a la zanja oscura que se abrió en su rostro, por decirlo al modo de César Vallejo, su osadía filosófica le trasciende, es comunicable. Su desmesura se resume en una idea: la razón ilustrada “no es más que una concepción ideológica tanto de la razón como de su historia”. A la razón ilustrada no opone una u otra forma de irracionalismo, sino la producción de una racionalidad otra, histórica, no historicista, que, de la mano del marxismo, viene a reconfigurar la realidad social. Althusser fue un filósofo “maldito” cuyos trabajos han dejado en Francia y en otros países, también en España, una secuela de pensadores fundamentales. El reconocimiento de los filósofos franceses de ascendencia althusseriana como Alain Badiou o Étienne Balibar es internacional. En España, Juan Carlos Rodríguez desarrolló desde su cátedra de Literatura en la Universidad de Granada, prolongando igualmente los pasos de Althusser, una generosa ración del mejor trabajo teórico del país. Rodríguez llevaba más de cuarenta años empeñando su ingenio en una nueva práctica de la filosofía: hacer filosofía a través del rodeo por el análisis literario. En De qué hablamos cuando hablamos de marxismo, uno de sus últimos libros, recoge en buena medida textos ya publicados y algún inédito. Pero, el enfoque de conjunto es muy althusseriano. Se trata de defender el marxismo como un pensar distinto y como un pensar imprescindible. La apuesta de Althusser, la que le creó tanto intensas adhesiones como fuertes rechazos, residía en afirmar que Marx había abierto un nuevo continente y que la apertura de este nuevo territorio suponía la recomposición de todo el pensamiento occidental. Con Marx, dice Althusser, se inaugura un horizonte de pensamiento completamente distinto, cuya diferencia radical Rodríguez sitúa y sintetiza afirmando que el marxismo “piensa en -y contrala explotación vital”.","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132163365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Before engaging with intentionality, the philosopher of mind must consider the intrinsic nature of psychological elements. Conscious states, contrary to ordinary and scientific objects, seem to penetrate each another in such a way that it becomes impossible to enumerate, class or organize through laws the various experiences at stake. In this context, how is a science of consciousness conceivable? How is it possible to apply the epistemological requirements of any science to a domain whose ontological nature contradicts such demands? The paper reconstructs Husserl’s solution to this issue in the Fifth Logical Investigation. I show how his appeal to the mereological framework of the Third Investigation gives him the tools to rationalize the domain of the mind and to establish phenomenology as an authentic science of consciousness. I first demonstrate that the very task of phenomenological investigations is defined in mereological terms. I then reconstruct the issue regarding the inclusion of the intentional object within the act, by exposing the nuances of the Husserlian position in this famous controversy. In a last part, I show how mereological concepts are at the core of the Husserlian reinterpretation of the Brentanian thesis according to which all acts are presentations or based on presentations.
{"title":"The Rationalization of Consciousness: A Mereological Reconstruction of Husserl’s Fifth Logical Investigation","authors":"Alexis Delamare","doi":"10.25518/1782-2041.1256","DOIUrl":"https://doi.org/10.25518/1782-2041.1256","url":null,"abstract":"Before engaging with intentionality, the philosopher of mind must consider the intrinsic nature of psychological elements. Conscious states, contrary to ordinary and scientific objects, seem to penetrate each another in such a way that it becomes impossible to enumerate, class or organize through laws the various experiences at stake. In this context, how is a science of consciousness conceivable? How is it possible to apply the epistemological requirements of any science to a domain whose ontological nature contradicts such demands? The paper reconstructs Husserl’s solution to this issue in the Fifth Logical Investigation. I show how his appeal to the mereological framework of the Third Investigation gives him the tools to rationalize the domain of the mind and to establish phenomenology as an authentic science of consciousness. I first demonstrate that the very task of phenomenological investigations is defined in mereological terms. I then reconstruct the issue regarding the inclusion of the intentional object within the act, by exposing the nuances of the Husserlian position in this famous controversy. In a last part, I show how mereological concepts are at the core of the Husserlian reinterpretation of the Brentanian thesis according to which all acts are presentations or based on presentations.","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"523 ","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133357544","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The text, known as Biologievorlesung (1908/09), written by the German phenomenologist Max Scheler appeared in 1993 in volume XIV of the Schelerian Gesammelte Werke by M.S. Frings. It collects the surviving fragments of the notes on the “Gnoseological foundations of biology” elaborated by Scheler for the cycle of lectures, which were held as Privatdozent at the University of Munich in the winter semester of the academic year 1908-1909. Despite being interesting in many respects, the text is still largely unexplored to the very day. In this article I intend to focus on two points: 1) demonstrate the relatively advanced state of progress of the proposal expressed therein by the author compared to his real first phenomenological production between the publication in 1912 of the long article Über Selbsttäuschungen and 1922, the year that marks Scheler's open detachment from the Catholic cultural horizon hitherto embraced, and 2) bring out the systematic unity of the epistemological, ontological and phenomenological themes, articulated here, in a first attempt to develop an ontology of modern science, understood as the product of a vision of a historically located world, through a descriptive analysis of the intentional structures of consciousness implicated in intellectual knowledge.
{"title":"Max Scheler’s Biologievorlesung (1908/09)","authors":"M. Properzi","doi":"10.25518/1782-2041.1277","DOIUrl":"https://doi.org/10.25518/1782-2041.1277","url":null,"abstract":"The text, known as Biologievorlesung (1908/09), written by the German phenomenologist Max Scheler appeared in 1993 in volume XIV of the Schelerian Gesammelte Werke by M.S. Frings. It collects the surviving fragments of the notes on the “Gnoseological foundations of biology” elaborated by Scheler for the cycle of lectures, which were held as Privatdozent at the University of Munich in the winter semester of the academic year 1908-1909. Despite being interesting in many respects, the text is still largely unexplored to the very day. In this article I intend to focus on two points: 1) demonstrate the relatively advanced state of progress of the proposal expressed therein by the author compared to his real first phenomenological production between the publication in 1912 of the long article Über Selbsttäuschungen and 1922, the year that marks Scheler's open detachment from the Catholic cultural horizon hitherto embraced, and 2) bring out the systematic unity of the epistemological, ontological and phenomenological themes, articulated here, in a first attempt to develop an ontology of modern science, understood as the product of a vision of a historically located world, through a descriptive analysis of the intentional structures of consciousness implicated in intellectual knowledge.","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"230 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123193379","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Numéro 2: Phénoménologie et grammaire: Lois des phénomènes et lois de la signification (Actes n°8)","authors":"","doi":"10.25518/1782-2041.805","DOIUrl":"https://doi.org/10.25518/1782-2041.805","url":null,"abstract":"","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121952299","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The paper tries to elucidate some of the implications of using phenomenology in anthropological research. The starting point is Blumenberg’s critique of the Husserlian Anthropologieverbot, against which he proposes a phenomenological anthropology as a “description of man” that can never be completed. This idea resonates with the use of phenomenology in contemporary ethnographic and anthropological works: the problem stems from the “disempowering” effect that this anthropological use has on the phenomenological analytical power. Phenomenology has, from an anthropological point of view, the great advantage of offering a “trans-ontological” perspective able to let the Other speak. Many influential anthropologists cite Merleau-Ponty as a key figure in their approach, as in the case of Csordas’ “embodiment paradigm”, Jackson’s “existential anthropology” or Throop’s idea of an “ethnographic epoché”. This is equally true for two of the key figures of the “Ontological turn”, Descola and Ingold, albeit in radically different ways. On the contrary, it is difficult to find philosophers influenced by “non-philosophical” anthropology. The paper discusses both advantages and limits of phenomenological approaches in anthropology, adopting philosophical and anthropological perspectives, attempting to understand the deeply asymmetrical relation of the two disciplines.
{"title":"L’infini anthropologique et la phénoménologie: Une réflexion sur la phénoménologie dans l’anthropologie contemporaine","authors":"Piero Carreras","doi":"10.25518/1782-2041.1263","DOIUrl":"https://doi.org/10.25518/1782-2041.1263","url":null,"abstract":"The paper tries to elucidate some of the implications of using phenomenology in anthropological research. The starting point is Blumenberg’s critique of the Husserlian Anthropologieverbot, against which he proposes a phenomenological anthropology as a “description of man” that can never be completed. This idea resonates with the use of phenomenology in contemporary ethnographic and anthropological works: the problem stems from the “disempowering” effect that this anthropological use has on the phenomenological analytical power. Phenomenology has, from an anthropological point of view, the great advantage of offering a “trans-ontological” perspective able to let the Other speak. Many influential anthropologists cite Merleau-Ponty as a key figure in their approach, as in the case of Csordas’ “embodiment paradigm”, Jackson’s “existential anthropology” or Throop’s idea of an “ethnographic epoché”. This is equally true for two of the key figures of the “Ontological turn”, Descola and Ingold, albeit in radically different ways. On the contrary, it is difficult to find philosophers influenced by “non-philosophical” anthropology. The paper discusses both advantages and limits of phenomenological approaches in anthropology, adopting philosophical and anthropological perspectives, attempting to understand the deeply asymmetrical relation of the two disciplines.","PeriodicalId":440728,"journal":{"name":"Bulletin d'Analyse Phénoménologique","volume":"59 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125667306","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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