Uppsatsen utgår ifrån Sara Ahmeds bok “Queer Phenomenology – Orientations, Objects, Others”. I uppsatsen diskuteras  hur vi människor upplever världen genom föremålen som omger oss och hur detta orienterar oss på olika sätt. På samma sätt som vissa förmål orienterar oss och gör att vi följer normativa linjer så kan andra föremål, eller föremål i andra situationer bryta dessa linjer och desorintera oss. Konst skulle kunna ses som sådana desorienteringsföremål som låter oss se världen på nya sätt. Uppsatsen innehåller också en diskusion kring induktiva resonemang i realtion till att förstå och navigera sig i välden och hur dessa år både nödvändiga och otillräckliga.

Made available in DSpace on 2016-04-27T17:26:55Z (GMT). No. of bitstreams: 1 Josiane Beatriz Piccin Barbieri.pdf: 715222 bytes, checksum: 2a07023f6fa1931804df1d8d7633a576 (MD5) Previous issue date: 2011-05-20 / The relationship between Psychology and Phenomenology has been a relevant subject regarding the philosopher Edmund Husserl masterpiece (1859-1938), taking into account the Phenomenology founder and one of the representative thinkers of the XIX century which influenced his philosophical workflow at his time and also sciences in a general point of view. Psychology has been one of the most tackled subjects in his writings turning possible the foundation of a new flow, recognized as Phenomenological Psychology. The aim of such dissertation is to contribute with studies on phenomenology and it´s practical contrast in psychology side. From the work review‟s and analysis‟ ones furnished with the title Phenomenology and Psychology (1917), the aim is to have it in a brief writing from Husserl, in only one time, inside an introduction side to Phenomenology and also such method. This work begins by bringing up a critical discussion by Husserl to Psychologysm term used to detail philosophical positioning that would reduce the cognoscitive content to psychological mechanisms and phenomenon subject to the conscious concept and also introduce Husserl´s point of view in Psychology and Phenomenology. In order to define phenomenology it is focused in particular the phenomenon idea providing the adequate amplitude to it, by clarifying it sense inside the phenomenological view and relating it with the idea of an object . Phenomenon, in the phenomenological side it´s not about the truth as an object of nature and this is the aim of such study. In order to establish relations between phenomenon and object, Husserl takes back the conscience concept and it will provide the origin to two different sciences: conscience science itself and objective sciences in general. Once such characteristics are presented, the conscience science makes explicit its close relationship with psychology, especially when it comes to Husserl naming it as pure psychology . From such relation on, this work originates in the connection between psychology and transcendental personal nature of it. Finally, Husserl´s aim in phenomenology as a performer of this idea is logical psychology of phenomenology besides the opening of an enormous field in rational knowledge and, thus, not having the lighter, but a heavier weight on the chance of having empiric psychology knowledge taking place / relação entre Psicologia e Fenomenologia foi um tema relevante na obra do filósofo alemão Edmund Husserl (1859-1938), considerado o fundador da Fenomenologia e um dos pensadores expoentes do século XIX que influenciou, através de sua obra, tanto as correntes filosóficas de seu tempo como as ciências de forma geral. A psicologia foi uma das disciplinas mais abordadas em seus escritos, tornando possível a fundação de uma nova corrente, a designada Psicologia Fenomenológica. A finalidade desta dissertação é contribuir com os estudos sobre a fenomenologia e seu contraponto prático na ciência psicológica, a partir da revisão e análise da obra intitulada Fenomenologia e Psicologia (1917), um breve escrito de Husserl que se constitui, a um só tempo, numa introdução à fenomenologia e ao método fenomenológico. O trabalho inicia abordando a crítica husserliana ao Psicologismo termo empregado para caracterizar as posições filosóficas que reduzem o conteúdo cognoscitivo aos mecanismos psicológicos e aos fenômenos subjetivos da consciência e introduz a visão husserliana da psicologia e da própria fenomenologia. Para definir a fenomenologia, é dado enfoque particular ao conceito de fenômeno , dando-lhe a devida amplitude, clarificando o seu sentido na ótica fenomenológica e relacionando-o com o conceito de objeto . Fenômeno, na abordagem fenomenológica, não é a verdade objetiva da natureza, que é objeto de estudo das ciências da natureza. Para o estabelecimento das relações entre fenômeno e objeto, Husserl retoma o conceito de consciência , o que dará origem a duas diversas ciências: a ciência da consciência em si mesma e a totalidade das ciências objetivas. Uma vez apresentadas as características da fenomenologia, ciência da consciência em si mesma, explicita-se sua estreita relação com a psicologia, em especial com aquela que Husserl nomeia psicologia pura . Desta relação, o trabalho deriva na relação entre a psicologia e fenomenologia transcendental, abordando o problema da distinção entre subjetividade psicológica e subjetividade transcendental. Para concluir, é apresentada a proposta husserliana da fenomenologia como realizadora da ideia de uma psicologia racional ou fenomenológica e da abertura de um enorme campo de conhecimento racional e não de menor, mas de maior peso para a possibilidade de conhecimento psicológico-empírico

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The presented dissertation aims to present the concept of an object, which we can observe in Husserl's phenomenological philosophy. It highlights the four basic meanings of an object and tries to connect them. This work also presents a comprehensive history of key metaphysical concepts, mainly through analyzes of Aristotle's Metaphysics and interpretations of his philosophical theories over the ages. Emphasis is placed especially on the concept of οὐσία and on the changes in the understanding of this term in Medieval and Early Modern philosophy.

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The purpose of the dissertation is to investigate the degree of compatibility of two fields: phenomenology and computational cognitive science. The former field proposes to explicate all structures of conscious experience in terms of conscious experience. The latter proposes to explicate all structures of consciousness partly in terms of unconscious causal factors. These endeavors have been seen as mutually exclusive. I put forward the thesis that the original formulation of phenomenology may be seen to have a computational theory of mind in the background. To this end, I show in the first chapter that the founder of phenomenology articulated, prior to founding phenomenology, a computational theory of mind in terms of its two modern theses: (1) syntactic representations, and (2) their causal generation and interaction. Insofar as I am able to provide sufficient evidence for this thesis, I am theoretically licensed to proceed to trace its influence on the founding of phenomenology proper. On the above textual basis, I proceed in the second chapter to discuss Husserl's methodology in the founding work of phenomenology - the Logical Investigations. I there show how my compatibility thesis may be true; indeed, I demonstrate that formal evidence is the causal product of what Husserl calls “unsere Denkmaschine” – a thought-machine that manipulates syntactic symbols. The third chapter discusses several arguments against (Humean) associationism, and by extension against (Churchlandian) connectionism, and show that they demand in their stead computationalism, both on account of the nature of the explananda as well as for the sake of theoretical completeness. In the fourth chapter, I discuss, with a view to deepening my interpretation, the much-celebrated property (since Chomsky) of productivity. This leads to a discussion of the methodological relation between “universal grammar,” as it appears directly in the 4th Logical Investigation, and the computational theory of mind. In the fifth chapter, I discuss how Husserl’s descriptive treatment of the propositional attitudes (as act-matters & act-qualities), nominalization, and categorial intuition may be supplemented on the explanatory side by a language of thought.

The aim of this paper is to explore the theme of history in Husserl’s phenomenology, a theme to which he had a complex relation. While in his programmatic text, Philosophie als strenge Wissenschaft, he opposed himself to the so-called “historicism” of some of his contemporaries, claiming that it leads to relativism, he later in his career sought to incorporate historical reflections into the core of the phenomenological method. The challenge, then, is to understand, or perhaps to reconcile, the tension between Husserl’s early anti-historicism and his later turn toward history and historical reflections. By highlighting some of the key points in the development of his phenomenology, such as the distinction between static and genetic analysis, this tension is shown to be nothing but apparent. By expanding the scope of his notion of essences to also include motivations, origins, and ideals, the later Husserl gives to phenomenology a fundamentally historical and temporal dimension. A central component in this development, it is argued, is the notion of sense-reflection (Besinnung), connecting phenomenology both to historical and ethical concerns. In later texts such as Die Krisis der europäischen Wissenschaften, sense-reflection is used in a variety of contexts: as indicating the retrieval of historically lost meaning (such as that within the sciences); as indicating the Socratic ethos of self-knowledge (Selbstbesinnung); and lastly, as indicating the process of performing the phenomenological reduction. Ultimately, according to Husserl, only by engaging in historical sense-reflections can phenomenology become a truly rigorous science, seeking to clarify the meaning of science as an intersubjective project aiming toward the realization of human rationality and reason.

This work explores three phenomenological views of subjectivity in light of methodological transitions within phenomenology since its inception. Jean-Luc Marion offers a critique of Husserl 's transcendental ego in Cartesian Questions. This critique characterizes Husserl's transcendental ego as a 'schizophrenic ego'. This criticism is aimed at phenomenology's intentionality thesis as well as the method of reduction(s). Marion is influenced by Emmanuel Levinas' ethics and takes issue with a 'theoretical bias' within Husserl 's thought, a bias that characterizes subjectivity in the same terms as objectivity. I frame Marion's and Levinas' views of subjectivity in terms of two seemingly opposed 'origins' of subjectivity: Marion's notion of subjectivity embraces a notion of an originally auto-affected subject, while Levinas' position privileges an originally hetero-affected subject. I argue that both these views of subjectivity remain within dualist perspectives. Both thinkers try to overturn a hierarchy of reason over sensation/ emotion/ feeling by calling for a radically passive institution of subjectivity through either a givenness prior to subjectivity (Marion) or the face to face encounter with an Other (Levinas). However, both positions end up instituting a new hierarchy, one where reason is subjugated to feeling. Rather than dismantling dualism both thinkers end up defending a revised hierarchical thinking. I argue that Husserl's transcendental ego is indeed a 'schizophrenic ego' (i.e., a split ego) in Marion's sense but that this is not a problem for classical phenomenology but an alternative to either an auto-affected subject or a hetero-affected subject. Husserl's works on internal time-consciousness and passive and active synthesis illustrate a necessary correlation between passivity/ activity, matter/ form, reason/ emotion, ego/ world and self/ other which moves beyond the hierarchical thinking associated with traditional dualist thought. Husserl's notions of correlation and synthesis actually suggest a subject that is always intentionally related to the world and others and is also intentionally self-related. The implicit aim of this work is to suggest an alternative to an ethics of irreducibility endorsed by both Marion and Levinas. Husserlian phenomenology offers the possibility of an ethics of reciprocity, which paradoxically does not undermine the irreducibility of the subject, others or the world. / Thesis / Doctor of Philosophy (PhD)

Cotutelle avec l'Université Panthéon Sorbonne - Paris I / Bien que Wittgenstein ait toujours douté de l’intérêt philosophique de ce genre de constat historique, il est généralement admis que l’auteur des Recherches philosophiques est l’inventeur d’une critique dévastatrice du «mythe de l’intériorité », qui représente l’une des tentations les plus constantes de la philosophie moderne. À l’encontre des pensées de la réflexion qui assignent pour tâche à la philosophie de clarifier la signification des concepts obscurs de notre langage (vérité, signification, pensée, etc.) en portant une attention réflexive à nos états mentaux (Locke et James sont de bons exemples de ce paradigme), Wittgenstein a montré qu’une telle entreprise philosophique repose sur une profonde incompréhension du fonctionnement du langage ordinaire et de sa grammaire. Wittgenstein n’est pas le premier à se lancer dans une initiative du genre, mais les moyens utilisés pour s’en acquitter expliquent la place qu’il a occupée dans les débats que n’a cessé de susciter la question de l’intériorité tout au long du vingtième siècle : on ne peut croire à la valeur d’un recours à l’introspection en philosophie qu’en se méprenant profondément sur la nature et le fonctionnement du langage nous permettant d’exprimer notre vie mentale. Étant donné que la phénoménologie husserlienne se propose de résoudre les problèmes philosophiques en adoptant pour méthode la réflexion et la description de l’expérience vécue, il est très tentant de voir en Husserl un héritier de cette tradition philosophique qui se trouve ruinée par les arguments de Wittgenstein. En partant du présupposé que la déconstruction du «mythe de l’intériorité» enclenchée par Wittgenstein est juste en son principe, il s’agira de montrer que l’on ne peut trouver chez Wittgenstein une réfutation implicite de la conception phénoménologique de l’intériorité qu’en faisant une lecture superficielle des Recherches logiques et des Idées directrices. En effet, si l’on sait porter attention aux détails des textes pertinents, on peut déceler chez Husserl une réflexion très fine sur la nature du langage qui débouche éventuellement sur une critique de la conception moderne et empiriste de l’intériorité du sujet très similaire à celle mise en chantier par les i Recherches philosophiques, critique qui, de surcroît, a l’avantage de désamorcer certaines difficultés rencontrées par Wittgenstein. Une telle étude comparative et polémique permettra de tirer deux grandes conclusions à l’égard de la méthode devant être employée en philosophie. Premièrement, il sera démontré que la réflexivité exigée par le discours philosophique se reflète dans l’usage que Husserl et Wittgenstein font des guillemets. Cette observation en apparence triviale permettra d’établir que le discours philosophique repose sur l’usage d’un dispositif typographique banal appartenant à la grammaire de notre langage ordinaire. Ensuite, la supériorité de la méthode « généalogique » de la phénoménologie génétique de Husserl sera mise en relief. Cette dernière a le mérite d’éviter les apories du conventionnalisme de Wittgenstein tout en désamorçant les difficultés soulevées par l’essentialisme de la phénoménologie statique des Idées directrices. / Wittgenstein is typically thought to have put forth a devastating critique of one of the most constant temptations of modern philosophy: the so-called "myth of interiority". Against philosophies of reflexion, which attempt to clarify the meaning of obscure philosophical concepts (e.g. truth, significance, thought, etc.) by reflecting upon our mental states (Locke and James come to mind as examples of this paradigm), Wittgenstein showed that such a philosophical project is premised on a profound misunderstanding of how ordinary language and its grammar function. Although Wittgenstein might not have been the first to propose this kind of criticism, his central role in the last century's debates over the problem of interiority is due to the distinctive means through which he carried out this criticism: believing in the value of introspection within philosophical inquiry requires a profound misunderstanding of the nature and operation of the language through which we express our mental life. Since Husserl's phenomenology purports to solve philosophical problems through description and reflection upon lived experience, it is extremely tempting to see him as an inheritor of the philosophical tradition that Wittgenstein's arguments demolished. Taking as its starting point the assumption that the deconstruction of the "myth of interiority" instigated by Wittgenstein is well founded, this project will attempt to show that Wittgenstein's arguments can only appear to refute Husserl's conception of interiority on the basis of a superficial reading of the Logical Investigations and of the Ideas I. Indeed, upon a close examination of the relevant texts, Husserl's reflexions on the nature of language can be shown to lead him to a critique of the modern and empiricist conception of interiority very similar to Wittgenstein's, a critique that turns out to have the resources to avoid some of the major difficulties that the latter faces. This comparative and polemical study will defend two more general theses about the method that philosophical inquiry ought to rely upon. First, it will be argued that the reflexiveness required for philosophical discourse is illustrated in both Husserl and Wittgenstein's use of quotation marks. This seemingly trivial observation will support the claim that philosophical discourse relies on the use of a banal i typographical devise belonging to the grammar of ordinary language. Second, a case will be made for the the superiority of the "genealogical" method of Husserl's genetic phenomenology, for it manages to avoid the pitfalls of Wittgenstein's conventionalism while also steering clear of the problems incurred by the essentialism of the Ideas I static phenomenology.