Bc. Rostislav Ježek Diploma thesis - Husserl and neurofenomenology: Epoché, interview, practice Abstract The theme of this work is conception of practical usage of epoché in phenomenology, where epoché is carried out by philosopher in his lone meditation, and in the project of neurophenomenology, where epoché is to be found in the situation of interview. The aim of this work is, on the base of reflexion of the general practical framework of epoché, to put a question of the nature of epoché in phenomenology and of possibilities of its usage in neurophenomenology. These question will be anwered during the elaboration of progressive carrying out of epoché of experience of the one, who carries it out. We will see its natural affinity with the common attitude and with neurophenomenological epoché, which otherwise may seem naiv. Then, we will try to show, that Husserl's late theory of transcendental idealismus may be grasped as a conception of the influence, which the epoché exerts upon the experience of the one, who carries it out. At the end, we will try to show, that neurophenomenological research and research of neurophenomenology give phenomenology an oportunity to think deeper about its own methods. We will show, that the conception of dependence of the situation of the practical carrying out of epoché can...

Based on the explicit Husserl-Heidegger polemic, which concerned the ''Phenomenology'' entry for Encyclopaedia Britannica, my thesis captures conflict between the two protagonists precisely when it becomes direct. Tracing the main issues of their dispute, I will firstly demonstrate that the conflict is not a consequence of mutual misunderstanding, but rather a disagreement coming from the core itself of their respective theories. It could therefore not have been avoided. Secondly, I will show that the leading intentions of both traditional versions of phenomenology are not only irreconcilable, but essentially contradictory.

Submitted essay is an inquiry into J. G. Fichte's early philosophy focused particularly on Foundation of the Entire Wissenschaftslehre as a central work of his early period. Interpretation is based on assumption that its principal aim consists in manifestation of the way leading to emergence of our commonsense and ordinary understanding with reference to both world and ourselves. This approach carries Fichte's affilation with tendency inherent to transcendental philosophy of his era not only in its search for the origin of empirical knowledge, but for the origin of aprioristic structures of our experience especially. His transcendentally laden search manifests itself as so called "pragmatic history of the human mind", the principal object of our inquiry. Here we can find an attempt to reconstruct just transcendental, but not "real", temporally sequential, genesis of our mind from original state of feeling to our common representation both about independently existing things and ourselves as free cognizing subjects. Application of this philosophical method allows him to genetically derive and justify basic forms of our experience and its aprioristic components like space, time, substantiality or causality. The first part of essay introduces fundamental principles of Fichte's philosophical system and...

Supply chain practitioners in developing economies, like Nigeria, experience challenges in implementing sustainable supply chain management practices. Poor sustainability implementation engenders the negative effects of supply chain operations on people, the environment, and business continuity. The purpose of this qualitative transcendental phenomenological study was to explore and describe the experiences of supply chain practitioners in the consumer goods manufacturing industry in Nigeria about sustainable supply chain management based on the theoretical foundations of stakeholder and general systems theories. The focus of the research question was to examine the experiences of supply chain practitioners to understand the challenges in implementing sustainable supply chain management practices. Data were collected through semistructured face-to-face interview of 21 practitioners with a minimum 3 years of professional experience using the purposive sampling strategies of key knowledgeables and snowball to achieve saturation. Interviews were transcribed and analyzed guided by the Husserlian transcendental phenomenological approach for essences. The major finding was that the cost of implementing sustainability initiatives and poor government policies and regulations were the most significant barriers. Sustainability in the supply chain is still at its infancy in Nigeria, with room for improvement. The findings could contribute to positive social change as supply chain practitioners may better engage stakeholders and implement sustainability practices that minimize the negative effects of their supply chain operations on society and the environment.

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Au cœur de la phénoménologie gît une thèse métaphysique selon laquelle le flux phénoménal du vécu (Erlebnisstrom) puise son sens et son être en lui-même, plutôt que d’une quelque réalité extérieure ou sous-jacente. En outre, cette thèse de l’autonomie existentielle du flux phénoménal, ou de l’équivalence de l’être et du paraître, ne s’atteste que moyennant une transformation complète de notre rapport au monde, où l’on s’efforce de se mettre à l’écoute des choses, et du mystère qui les enveloppe, plutôt que de les maîtriser. Pris ensemble, cette thèse métaphysique et cette attitude du laisser-être (Seinlassen) constituent les deux piliers de la phénoménologie comme manière de vivre dont la présente thèse se propose de tracer les grandes lignes. Pour ce faire, nous centrons nos recherches sur l’œuvre du fondateur de la phénoménologie, Edmund Husserl, que nous soumettons toutefois à une critique immanente; c’est Husserl qui à la fois dégage l’idée d’une phénoménologie comme manière de vivre et lui pose le plus sérieux obstacle. Cette tension au sein de la pensée husserlienne s’aperçoit à même les deux exigences qui la définissent : celle du « retour aux choses mêmes », d’une part, et celle de la description eidétique, de l’autre. À l’aide de différents interlocuteurs – qui nous permettent d’interroger Husserl rétrospectivement (Pyrrhon), contemporainement (James, Bergson) et prospectivement (Heidegger) –, nous montrons que ces deux exigences sont en fait incompatibles, et proposons afin de résoudre cette contradiction d’éliminer un de ses termes, soit l’exigence de description eidétique. Se fait alors jour la possibilité d’une phénoménologie qui assume pleinement sa vocation existentielle. Enfin, en parallèle à cette critique immanente de Husserl, et afin de l’étayer, nous développons une explication génétique de l’ἐποχή transcendantale, où celle-ci est caractérisée en tant que conversion de l’attitude naturelle à une forme de conscience postréflexive, c’est-à-dire mystique. / At the heart of phenomenology lies a metaphysical claim according to which the phenomenal stream of lived experience (Erlebnisstrom) derives its meaning and its being from itself, rather than from some external or underlying reality. Moreover, this claim of the existential autonomy of the phenomenal stream, or of the equivalence of being and appearing, can only be verified through a complete transformation of our relationship to the world, where we seek to become mindful of things, and of the mystery in which they are steeped, rather than seeking to master them. Taken together, this metaphysical claim and this attitude of letting-be (Seinlassen) constitute the two pillars of phenomenology as a way of life, which the present thesis proposes to describe in broad outline. To do so, we focus our research on the work of the founder of phenomenology, Edmund Husserl, which we submit however to an internal critique; it is Husserl who both allows us to contemplate the idea of phenomenology as a way of life and at the same time poses the greatest obstacle to it. This tension within Husserlian thought can be seen in the two imperatives that define it: that of the “return to the things themselves”, on the one hand, and that of eidetic description, on the other. With the help of various interlocutors – who allow us to interrogate Husserl retrospectively (Pyrrho), contemporaneously (James, Bergson) and prospectively (Heidegger) – we show that these two imperatives are in fact incompatible, and propose in order to lift this contradiction to eliminate one of its terms, namely the imperative of eidetic description. Thus a path is cleared for a phenomenology that fully commits itself to its existential vocation. Finally, in parallel to this internal critique of Husserl, and to better support it, we develop a genetic explanation of the transcendental ἐποχή, where it is characterized as a conversion from the natural attitude to a post-reflective, that is mystical, form of consciousness.

`Resurrection' can be approached from several angles. The most common angle is what this study avoids: pressing for a `yes' or a `no' answer as to whether `Jesus really rose from the dead'. That is, demanding a definitive and final outcome from the discipline of historical-critical research. This study treats resurrection as a symbol. Symbols intrinsically generate multiple meanings. Historical, hermeneutical and gospel-critical parameters are the constraints within which reflection on the symbol of resurrection must take place, and the validity of perspectives be established. John Dominic Crossan's view of the resurrection is the focal point of discussion in this thesis, for two reasons. (1) He has clearly mapped out his method. (2) He occupies a middle position, by interpreting resurrection metaphorically and theologically. This sets him apart from those who interpret the resurrection literally and historically and those who accept the negative or uncertain outcome from the side of historical-critical inquiry as the death sentence for Christian faith. / New Testament / M.Th. (New Testament)

A dynamic interpretation of the Prayer of St. Benedict provides a methodology for understanding and explicating Christian faith consistent with enduring elements in the theological tradition and meaningful to the contemporary milieu. Within the overarching structure of the Prayer as a meta-paradigm, are three subsidiary paradigms that describe characteristics of approaches to faith. The structure, content, and intention of the Prayer reveal these to be experiential, critical, and transcendental. Wisdom is asserted as integrating and orienting the discussion, which is a constructed on a Personalist foundation and is a postcritical reflection on faith. Faith is grounded in the affirmations and assumptions of faith, discerned in the enfolding appeals, and the supplications, a basis for an expository discourse on the dimensions of faith. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

<p>U na&scaron;em radu poku&scaron;aćemo da, na korpusu drama za odrasle, koje su u &scaron;tampanom obliku dostupne javnosti, izdvajanjem samo nekih interpretativnih problema, ukažemo na ono za &scaron;ta pretpostavljamo da je po-etička osnova Popovićevog rukopisa. Njihova priroda nametnula je aparaturu i strategije koje pripadaju postmodernizmu. To je stoga &scaron;to i sam pisac, verujemo, jeste postmoderni pisac.<br />Pre svega, Popovićev opus hronolo&scaron;ki posmatrano, interferira s postmodernizmom u srpskoj književnosti, pa nas zanima priroda veze ove dve pojave. Takođe, u Popovićevom delu značajno je prisutna, prvenstveno jezička, građa preuzeta iz srpskog književnog nasleđa, te tradicionalne kulture, a upravo je odnos prema tradiciji jedno od relevantnih pitanja koje postmoderna postavlja. Slično se može reći i za problem književnog redefinisanje obrazaca kulture. Doslednim preoblikovanjem farse, temeljnim postupka prema žanru kojim se A. Popović služi, on je ne samo na tragu op&scaron;tih književnih težnji dvadesetog veka, nego posebnim poetskim postupcima čini vidljivim one kulturne pojave koje su u vreme nastanka Popovićevog opusa bitno uticale na kulturnu matricu Srbije, ali i naznačile ono &scaron;to će se u kulturi (pa tako i u književnosti) tek dogoditi.<br />U hermetičnim tekstovima, dakle onima koje smo svrstali u drugu tendenciju Popovićevog opusa, predstavljanje značenja kao nepredstavljivog, realizovano je i kao igranje (jezičkih) igara, &scaron;to je drugo ime za apofatičku misao koja, verujemo, prožima Popovićevo celokupno delo. Nihilizam neće zavr&scaron;iti u samoubistvu nijednog njegovog lika (&scaron;to bi predstavljalo tragičnu preteču postdramskog teatra u verziji Sare Kejn), nego u samožrtvovanju (u drami Afera Ljiljak i njenom negativu &ndash; Ružičastoj noći), svojevrsnoj razradi Popovićeve teme potrage, koja signalizira su&scaron;tinsko nepristajanje na logos vidljive stvarnosti. On zna da je nasleđeni koncept o diskurzivnim hijerarhijama &ndash; obmana, ali nije napustio ideju potrage za aksisom.<br />Time &scaron;to problematizuje binom centar-margina, &scaron;to dekonstrui&scaron;e velike narative kulture uspostavljajući tako svojevrsni kontinuitet s nasleđem (i onim koje je ostalo skrajnuto), &scaron;to ukida hijerarhije kulturnih kodova, &scaron;to tematizacijom jezika diskutuje metafiziku prisustva i označiteljske prakse kulturnog kanona kojem pripada, Popović postavlja okvir za (re)konstrukciju poetičkih načela svog opusa. Konačno, tezom o apofatizmu, koja svoju paralelu ima u ruskom postmodernizmu, ma koliko na prvi pogled bila nespojiva s Popovićem i njegovim dramama, onakvim kako ga pamti ideolo&scaron;ki opterećeno književnoj nasleđe, verujemo da odgovaramo na pitanje za&scaron;to Popović pi&scaron;e, tada i tako.</p> / <p>In our paper-work we shall try, concerning the corpus of dramas for adults, which are in printed forms available to the public, to point to what we assume is po-etic basis of Popovic&#39;s writings, by singling out certain interpretative problems. The nature of those works imposed apparatus and strategies that belong to the postmodernism. It is because the writer himself, as we belive, is postmodern writer.<br />First of all, Popovic&#39;s oeuvre, chronologically speaking, interferes with postmodernism in Serbian literature and we are interested in the conection between these two phenomena. Also, in his literary work there is a significal presence of, primarly linguistic, material taken from Serbian literary heritage and traditional culture, and the relationship to the tradition is the one of the relevant questions that postmodernism raises. The same can be said about the problem of literary redefining cultural patterns. By consequent reshaping of farce genre аs the fundamental Popovic`s mood, he is not just on the trail of XXth century<br />literary aspiration, but through special poetic procedures he makes visible those cultural phenomena that had, at the time when Popovic`s oeuvre appeared, significant impact on cultural matrix of Serbia and indicate what in culture (incuding literature) will only happen in the future.<br />In hermetic texts, those considered as the second tendency of Popovic`s oeuvre, representing void as unimaginable, implemented as a play (language) games, is another name for the apophatism, which, we believe, permeates entire Popovic`s oeuvre. Nihilism will not end up in suicide of any of his characters (which would be a tragic forerunner of postdramatic theater in Sarah Kane`s version) but in self-sacrificing (in drama Afera Ljiljak and its opposite &ndash; Ružičasta noć), a kind of working out of Popovic`s theme &ndash; quest, which signals a fundamental refusa of visible reality. He knows that inherited concept of discursive hierarchies is deception but he did not abandon the idea of searching for Axis.<br />By problematizing binary opposition center &ndash; margine, by deconstruction of the grand narratives of culture which means establishing specific kind of continuity with legacy (even with those remained sidelined), by terminating the hierarchy of cultural codes, by discussing the metaphysics of presence and practice of signification to which he belongs (by focussing language), Popovic sets the framework for (re)construction оf poetic principles of his ouvre.<br />Finally, through the thesis on apophatism which has its parallel in Russian postmodenism, although, at first glance, that thesis is incompatible with Popovic and his dramas, as it is remembered by ideologically laden literary legacy, we believe that we have answered the question why Popovic has been writing, then and so.</p>

Ce travail dans le domaine de la « neuropsychanalyse » propose une spéculation théorique sur la structure physiologique de l’inconscient psychanalytique en recoupant les observations expérimentales et cliniques des deux cadres. L’écoute clinique indique une insistance de phonèmes récurrents dans ce qui fait conflit, appelés « phonèmes fantômes ». En effet, tel un membre fantôme, le signifiant refoulé est investi d’une intention mais son articulation est bloquée. Or, du fait de la structure ambiguë du langage, un même mouvement d’articulation peut radicalement changer de signification. C’est ce mécanisme qui donne lieu au retour du refoulé dans le signifiant et permet la survie de fantômes phonémiques qui tisseraient la structure linguistique de l’inconscient. Cette question du signifiant est présentée en écho à une question plus fondamentale, celle de l’émergence du psychique en réponse à la contrainte de l’organisme de faire la distinction entre intérieur et extérieur. Pour cette distinction, il faut supposer l’existence d’un système d’inhibition ciblé puisqu’il doit faire ressortir précisément ce qui dans la façon d’appréhender le monde extérieur n’a pas été anticipé. Cette précision est offerte par le modèle sensorimoteur des copies d’efférence, qui présentifie le mouvement avant qu’il ne se fasse et montre comment l’inhibition est condition de la représentation, constitutif du psychique. Pour l’humain la nécessité de la distinction intérieur-extérieur est impérieuse du fait précisément du langage qui rend complexe l’identification du lieu d’où ça parle. Elle mène au mouvement de refoulement, qui par inhibition fait apparaitre les fantômes phonèmiques comme les représentations en négatif des fragments de paroles refoulés. Cette réflexion théorique est précédée d’une mise en contexte élaborée dans l’histoire et l’épistémologique parfois controversée de la neuropsychanalyse et revendique pour sa méthodologie une approche transcendantale. / This study in the domain of « neuropsychoanalysis » proposes a theoretical speculation on the physiological structure of the psychoanalytic unconscious by cross-checking the experimental and clinical observations from both domains. Clinical listening indicates the insistence of recurring phonemes when it comes to conflictual topics, called “phonemic phantoms”. Indeed, as is the case in a phantom limb, the repressed signifier is invested by an intention while its articulation is blocked. However, due to the ambiguous structure of language, a same articulation movement can radically change signification. It is this mechanism that causes the return of the repressed in the signifier and allows for the survival of phonemic phantoms which are thought to weave the linguistic structure of the unconscious. The question of the signifier is presented as an instantiation of a more fundamental question, the emergence of the psychic realm in response to the constraint of the organism to distinguish interior from exterior. For this distinction, the existence of an accurate system of inhibition must be postulated since it has to be able to delineate precisely what in the way of apprehending the world was not anticipated by the organism. This precision is allowed by the sensorimotor model of efference copies, which presentifies the movement before its realisation and shows how inhibition is a condition for representation. For humans, the necessity of the interior-exterior distinction is imperious due to language which renders complex the identification of the locus from where speech is initiated (from where “id” speaks). This necessity leads to the movement of repression, which by inhibition induces phonemic phantoms in the form of negative representations of repressed speech. This work is preceded by an introduction which contextualises the theoretical reflexion in the sometimes controversial history and epistemology of neuropsychoanalysis and which claims a transcendental approach for its methodology.