las Meditaciones cartesianas tienen como idea guía la fundamentación absoluta de la ciencia. A esta idea se subordina la teoría de la evidencia o validez que Husserl desarrolla en esta obra. Así, la “Quinta meditación” está dedicada al tema de la constitución de la intersubjetividad trascendental, pues en el caso de la validez de las ciencias no es suficiente la subjetividad trascendental como correlato; son necesarias las experiencias reales y posibles de todos los sujetos constituyentes del sentido y validez.

L'amour de la sagesse impose à la connaissance rationnelle de trouver ses propres assises et celles-ci, depuis l'oracle delphique, ne peuvent émerger clairement que d'un repli radical et critique du je sur lui-même, hors de la turbulance du Monde. À ce titre, l'intentionnalité réflexive dans la phénoménologie de Husserl se dévoile comme fondation possible, à la fois originaire et ultime, de toute connaissance pouvant être jugée certaine. Cependant, l'Homme vit dans le monde, il ne se réduit pas en la sublimation d'un pur ego. Comment pourra-t-il espérer connaître le Monde s'il en est partie prenante? Comment pourra-t-il espérer connaître Autrui si ce dernier peut aussi se mettre en marge du Monde? Et Soi-même? Il nous semble que seul l'Amour bien compris nous permette d'unir réellement tant l'immanence que la transcendance, au sein de la subjectivité connaissante. Tout notre présent effort tend à l'harmonisation concrète de la subjectivité et de la connaissance véritable.

Même si sa temporalité implique une diversité de ses expériences, le sujet admet aussi une unité temporelle de ses expériences dispersées. Comment se donne en propre cette unité temporelle? Edmund Husserl a surtout décrit la constitution unitaire du cours des vécus par le simple écoulement continu et en recouvrement du flux de la conscience. En plus de souligner l'aspect aporétique de cette constitution par et dans la seule conscience, Paul Ricoeur a aussi cherché à constituer la temporalité unitaire du sujet en montrant comment cette unification devait se faire par sa saisie médiatisée et reflexive dans l'histoire d'une vie. Cette solution indique un renouvellement possible de cette question dans la phénoménologie husserlienne, puisque Husserl qualifie d'« histoire d'une vie » l'unité temporelle de l'ego personnel ressaisie dans la réflexion. Cette histoire redouble cependant une unité de l'ego personnel déjà constituée par l'association et dans ses motivations et ses habitudes.

"Thèse en cotutelle" / Si certains héritiers de la phénoménologie ont cherché à libérer l’apparaître des normes qui lui étaient imposées, il en allait autrement chez Husserl. Les normes étaient d’abord appliquées aux visées de sens elles-mêmes, lesquelles étaient dites « correctes » ou « incorrectes ». Autre façon de dire que la phénoménologie ne pouvait faire l’économie des normes : point de description sans prescription, et sans prescription à la description. Dire que le projet phénoménologique est essentiellement descriptif, c’est cependant admettre que les normes s’y tiennent en retrait. Le premier défi d’une phénoménologie des normes est donc de les mettre au jour. De plus, en son versant critique, la phénoménologie des normes doit justifier notre droit de les poser et de les appliquer normativement. À ce titre, elle sera une phénoménologie du caractère normatif des normes. Suivant les traces de Husserl, nous considèrerons d’abord les enjeux normatifs liés à la logique, puis les autres normes reconnues par lui. Ces normes étant assimilées à l’obtention d’une évidence ou d’un certain type d’évidence, elles avaient toutes un usage théorique. Nous ferons cependant l’hypothèse que certaines normes peuvent avoir un usage pratique. Cette hypothèse se heurtera à un obstacle de taille chez Husserl, qui proposait de justifier les devoirs pratiques grâce aux valeurs et non par les normes. Déconstruisant chacun des présupposés normatifs ayant conduit Husserl à recourir aux valeurs en éthique, nous paverons la voie à une éthique phénoménologique, normative et suspensive. Mots-clés : phénoménologie, Edmund Husserl, normativité, normes, logique normative, éthique, valeurs, volonté, action, devoir. / If some of phenomenology’s heirs sought to free that which appears from the norms imposed upon it, it was not Husserl’s main concern. He applied norms foremost to sense itself, which was then said to be « correct » or « incorrect ». This was another way of saying that phenomenology could not avoid norms : no description without prescription, and without prescription to description. To say that the phenomenological project is essentially descriptive is to admit that norms keep out of the limelight in phenomenology. The first challenge of a phenomenology of norms is therefore to shine a spot upon them. Moreover, in its critical orientation, a phenomenology of norms must justify our right to posit and apply them normatively. As such, it is a phenomenology of the normative character of norms. Following Husserl’s reflection, I will first consider the normative stakes linked to logic and then the other norms he recognized. As norms were assimilated to evidence or to some type of evidence, they all had a theoretical use. I will assume, however, that some norms may have a practical function. This hypothesis will encounter a major obstacle, as Husserl proposed to justify practical ougths by means of values instead of norms. By deconstructing each of the normative presuppositions that led Husserl to rely on values in ethics, I will pave the way for a phenomenological, normative and suspensive ethic. Keywords : phenomenology, Edmund Husserl, normativity, norms, normativ logic, ethic, values, will, action, ought.

Made available in DSpace on 2016-04-27T17:27:23Z (GMT). No. of bitstreams: 1 Jonas Moreira Madureira.pdf: 602505 bytes, checksum: e021610d48ec5847401dd3413ec2441e (MD5) Previous issue date: 2008-05-19 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / In this study, it is justified the phenomenology of the representations, found in the V Investigation of the Investigations logics of Edmund Husserl. More specifically, it refers to about the husserlian analysis of the equivocation of the term representation in the thesis all the acts either are representations or are established in representations . To explain the equivocation of the term representation especially in what concerns to the cited thesis and not in what it relates to the general use of the term -, it is necessary to discriminate the equivocation s elements. In the V Investigation, Husserl analyzes only four of them, which are: the mere representation (bloβe Vorstellung); the matter of act (Aktmaterie); the nominal act (nominaler Akt); the objective act (objektivierender Akt). From this quadruple equivocation, Husserl presents three possible interpretations of the thesis: (1) all act either is one mere representation or have one matter of act as a fundamental component in the intentional essence; (2) all act either is one nominal act or it is established in one or several nominal acts; (3) all act either is one objective act or it is established in one objective act. Thus, the main objective of this dissertation is to explain exactly these three interpretations. For this, it becomes necessary to clarify the husserlian structure of act, once the understanding of such structure is conditio sine qua non for the understanding of Husserl s the three interpretations / Nesta dissertação, explica-se a fenomenologia das representações, presente na V Investigação das Investigações lógicas de Edmund Husserl. Mais especificamente, trata-se de uma elucidação da análise husserliana da equivocação do termo representação na tese todos os atos ou são representações ou se fundam em representações . Para explicar a equivocação do termo representação especialmente no que diz respeito à referida tese e não no que se refere estritamente ao uso do termo , faz-se necessário discriminar quais são os elementos equivocados. Na V Investigação, Husserl analisa apenas quatro. São eles: a mera representação (bloβe Vorstellung); a matéria de ato (Aktmaterie); o ato nominal (nominaler Akt); o ato objetivante (objektivierender Akt). A partir dessa quádrupla equivocação, Husserl apresenta três interpretações possíveis da tese. São elas: (1) todo ato ou é uma mera representação ou possui uma matéria de ato como componente fundante na essencial intencional; (2) todo ato ou é um ato nominal ou está fundado em um ou vários atos nominais; (3) todo ato ou é um ato objetivante ou se funda em um ato objetivante. Assim, o objetivo central desta dissertação é explicar justamente essas três interpretações. E, para tanto, faz-se necessário clarificar, primeiramente, a estrutura de ato husserliana, uma vez que a compreensão de tal estrutura é a conditio sine qua non para a compreensão das três interpretações de Husserl

Ce mémoire porte sur la crise des sciences, telle que l'ont analysée Edmund Husserl et Michel Freitag, selon leurs points de vue respectifs. Dans la foulée d'un renouveau d'intérêt pour la phénoménologie en sciences sociales, nous souhaitons éclairer les liens que ces deux auteurs font entre la science, la société et l'histoire. Ce mémoire s'inscrit donc dans le sillage des réflexions et des préoccupations sur l'avenir de la science, remontant pour ce faire aux sources de celle-ci, selon la démarche en ce sens commune aux deux auteurs. Dans un premier temps, une réflexion sur les implications herméneutiques du mémoire permettra de montrer qu'en posant la question spécifique de la crise des sciences, nous évitons une comparaison en termes historiques ou disciplinaires, voire psychologiques. Cet aspect d'interdisciplinarité transparaîtra donc dans la nécessité d'une épistémologie sociologique herméneutique. Dans un deuxième temps, nous verrons que des éléments de réflexion sur les rapports entre la science et la société, ainsi que la science et l'histoire, se retrouvent chez les deux auteurs. En s'interrogeant sur les sources de l'objectivité, ils démontrent que celle-ci n'appartient pas exclusivement à la science ou, plutôt, que l'objectivité scientifique ne saurait se fonder elle-même, mais qu'elle renvoie en tous les cas au monde préscientifique. Ils s'intéressent par le fait même aux présupposés de la science, affirmant que l'objectivité n'est jamais donnée d'emblée, mais qu'elle est toujours dérivée du monde vécu, qu'elle se présente comme une idéalisation, une abstraction. Dans un troisième temps, le concept d'idéalisation sera plus substantiellement défini, d'abord par un survol de la pensée de Husserl concernant l'histoire des sciences, des origines « intuitives » de la géométrie, puis de la mathématisation de la nature par la physique galiléenne. La notion de « substruction » sera mise de l'avant comme étant la principale cause de la crise du sens des sciences modernes. En exposant les principales critiques que Freitag formule à l'égard des diverses épistémologies existantes, nous mettrons en lumière les lacunes et les inconsistances ontologiques du discours objectiviste en général et sociologique en particulier. Husserl et Freitag proposent des solutions certes différentes à la crise des sciences, qui consistent à remettre à sa juste place l'objectivité, notamment en reconnaissant le caractère fondateur du monde vécu et donc de la subjectivité humaine. Ils soulignent ainsi l'importance de la normativité et conservent également un idéal de connaissance objective. Enfin, nous nous attarderons sur les notions d'historicité de la connaissance, soulignant que Husserl et Freitag convergent à ce sujet en affirmant un soubassement intuitif de la science et de tout type de connaissance dans le monde vécu, mais en échappant à un constat relativiste où vérité et rationalité deviendraient inconcevables. Par la notion husserlienne d'a priori de l'histoire, et celle de modes de reproduction sociétale freitagiennes, tous deux ont véritablement tenté de penser l'historicité de la connaissance et du monde en évitant de tomber dans l'historicisme. Par des moyens différents, ils en sont aussi venus à poser le caractère historique au sens fort, voire même téléologique, de la pensée elle-même, soulignant ainsi l'inéluctable enchevêtrement de l'ontologique, de l'historique et du philosophique. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Conceptualisation, Épistémologie, Historicité, Idéalisation, Mathématisation, Monde de la vie, Normativité, Objectivation, Objectivité, Ontologie, Rationalité, Relativisme, Sciences modernes, Sciences sociales, Subjectivité, Transcendantal.

Departamento de Filosofía / El propósito de esta tesis es dar cuenta de las posibles relaciones y contrastaciones, entablando una conversación y una contestación, entre la fenomenología trascendental de Edmund Husserl y, en primer momento, la fenomenología ontológica-existencialista de Jean-Paul Sartre y, en un segundo momento, con la psicología introspectiva de William James. En base a Sartre la discusión estará al alero de una lectura de herejía fenomenológica y con respecto a James se centrará en la posibilidad o no de una lectura pre-fenomenológica de su psicología introspectiva sobre la fenomenología de Husserl, y así reflexionar cómo es que esta psicología tiene ciertos matices que pudiesen ser parte de lo que reflexionó años posteriores Sartre. Ambas lecturas, ya sea la herejía fenomenológica como la pre-fenomenología se sustentarán en los siguientes tres momentos de discusión: 1. Finalidades de sus pensamientos: filosóficas, en el caso de Husserl y Sartre y psicológico, en el caso de William James; 2. Caracterización de la conciencia: a partir de una triada conceptual que será transversal a lo largo de toda la tesina: intencionalidad, constitución y unidad; y 3. Sobre la conexión o relación con los otros sujetos u otras conciencias. Todo con la finalidad de estructurar una descripción de la conciencia, ya sea de sus características, de sus funciones, sus acciones y sus contenidos que pudiese brindan las interrogantes y los conceptos claves para poder describirla como tal.

Made available in DSpace on 2017-07-10T18:26:22Z (GMT). No. of bitstreams: 1 Michelle S Cabral.pdf: 1060781 bytes, checksum: b88fc5e113d9ff36c876bfbcf2c52bdd (MD5) Previous issue date: 2010-10-27 / Fundação Araucária / The goal of this dissertation is to investigate the statute of the notion of world in Husserl‟s phenomenology. It starts of an analysis of the elements involved in the characterization of this as universal objective correlate of the transcendental life. To do so, it was necessary to examine the notions of conscience and epoché, insofar as the understanding of its unique and original sense is determinative to a full apprehension of the proposed question. The notion of conscience is elaborated by Husserlian phenomenology in a radically opposing meaning to the modern conceptions of it, in which it was conceived, in general, as psychic interiority that articulates ideas or psychological data from incoming from stimulations received from the outside. According to Husserl, the true subjectivity should be described as ideal- transcendental field that encloses the constitution of both the poles involved in any experience. Its basic characteristic will be drawn by intentionality operative that ensure the direct correlation between possible subjects and possible objects. The method that allows to have access such field, becoming possible the pure description of the reference apriórica of the noetic acts its respective noematic correlates, is the method of epoché. The validation of this as appropriate procedure and demanded by the character of the inquiry is indispensable within the Husserlian thought. The process of eidetic variation and the role of the fantasy are also highlighted in function of its importance in the whole operation. The conception of the world drew from the use of this methodology that invalidates the natural attitude of consideration, while an naive and insufficient procedure to establish the knowledge, is extracted, first, in a movement of refutation to the concept modern of world. The conception of world as a horizon of meaning for each and every experience is based only through the overcoming of the traditional figures of conscience and idealism. The new meaning, established by phenomenology, brings as specificity determinative the essential character of the analysis, resource that allows it to raise it to the transcendental attitude of inquiry abandoning, concomitantly, the facticity imposed by natural consideration. The meticulous examination of the essential structure present in any one experience allows the verification of the horizons involved in each individual lived. The interconnection of these in an indefinite system of new experiences eidetically predetermined from the internal and external horizons of each objectivity individually taked, leads to the total horizon of the world. The world then will be characterized as the horizon of horizons or, still, as correlative infinite idea to infinities of possible experiences in the unity of one same life. It is, at last, to understand the world as sense Omni-encompassing that involves each individual experience in order to determine the indefinite possibility experiences possible according to the telos of agreement and sedimentation. / O objetivo da dissertação é investigar o estatuto da noção de mundo na fenomenologia de Husserl. Parte-se de uma análise dos elementos implicados na caracterização deste como correlato objetivo universal da vida transcendental. Para tanto, fez-se necessário examinar as noções de consciência e epoché, na medida em que a compreensão de seu sentido inédito e original é determinante para uma plena apreensão da questão proposta. A noção de consciência é elaborada pela fenomenologia husserliana numa significação radicalmente oposta às concepções modernas da mesma, nas quais era concebida, em geral, como interioridade psíquica que articula idéias ou dados psicológicos provenientes de estímulos recebidos do exterior. De acordo com Husserl, a verdadeira subjetividade deverá ser descrita como âmbito ideal-transcendental que abrange a constituição de ambos os pólos implicados numa experiência qualquer. Sua característica fundamental será traçada pela intencionalidade operante que garante a correlação direta entre sujeitos possíveis e objetos possíveis. O método que permite acessar tal âmbito, tornando possível a descrição pura da apriórica referência dos atos noéticos aos seus respectivos correlatos noemáticos, é o método da epoché. A validação deste como procedimento cabível e exigido pelo caráter da investigação se mostra indispensável no interior do pensamento husserliano. O processo de variação eidética e o papel da fantasia também são destacados em função de sua importância no todo da operação. A concepção de mundo haurida a partir do emprego desta metodologia que invalida a atitude natural de consideração, enquanto um procedimento ingênuo e insuficiente para fundar o conhecimento, é extraída, primeiramente, num movimento de refutação ao conceito moderno de mundo. A concepção de mundo como horizonte de sentido para toda e qualquer experiência somente encontra fundamento através da superação das tradicionais figuras de consciência e de idealismo. A nova acepção, instaurada pela fenomenologia, traz como especificidade determinante o caráter essencial da análise, recurso que lhe permite alçar-se à atitude transcendental de investigação abandonando, concomitantemente, a faticidade imposta pela consideração natural. O exame meticuloso da estrutura essencial presente em uma experiência qualquer permite a constatação dos horizontes implicados em cada vivido singular. A interconexão destes num sistema indefinido de novas experiências, eideticamente pré-determinadas a partir dos horizontes interno e externo de cada objetividade tomada individualmente, leva ao horizonte total do mundo. O mundo será então caracterizado como horizonte dos horizontes ou, ainda, como idéia infinita correlativa às infinidades de experiências possíveis na unidade de uma mesma vida. Trata-se, enfim, de compreender o mundo como sentido omni-englobante que envolve cada experiência individual de modo a determinar a possibilidade indefinida de experiências possíveis segundo o telos de concordância e sedimentação.

This dissertation offers a novel quantitative method for assessing an actor's subjective temporal orientation. Our method involves the use of supervised machine learning techniques in concert with natural language processing tools and linguistic principles. We suggest our method may offer a clandestine technique for extracting aspects of an actor’s temporal orientations from right behind their back. This capacity occurs because of the unique ways time references are reflected in language syntax. This reflection does not simply occur in face-to-face spoken interactions, but also resides in recorded vocal transcripts and within textual documents articulated by speakers for a social audience (e.g., political speeches). . From a social theory point of view, we argue that our technique can help objectify some of the major links theorists have long made between the temporal features of mind, subjective meaning, and social processes. Temporal orientation has long been defined as a tripartite mental process. Edmund Husserl famously defined this process as involving retention (a mental focus on past), presentation (a mental focus on the present) or protention (a mental envisioning of the future). From a pure phenomenology perspective, Husserl’s innovation was to link this mental interlocking process with meaning-making. For Husserl, it was directly through an actor’s temporal orientation that meaning became variably constituted and the problem of subjectivity emerged. From a sociological point of view, it is primarily through Alfred Schutz’s formulation of social phenomenology that Husserl’s tripartite system was opened to accommodate the influence of the social in meaning-making. This opening has possessed a long-standing contradiction. For Schutz, endogenous social structure could affect where an actor temporally orients. The resulting implication is that social structure could have a direct effect on how actors assign specific meanings in social systems. Even more, social structure could facilitate shared temporal orientations among actors. However, Schutz also promoted the idea that different temporal orientations could explain how different meanings could be assigned to the same social object by disparate actors. This possibility served as the centerpiece of Schutz’s well-known methodological critique of Max Weber’s direct linkage between subjective meaning, motive, and empathetic based interpretations of social action. To carry out our efforts to quantify how the subjective processes of temporal orientation appear to be influenced by endogenous social processes, we employed our algorithm on three different text-based data sets. We suggest these datasets possess strong reflections of the social world. The first dataset entails a collection of matched twitter tweets that correspond to Trump’s reelection bid and Biden’s challenge during the 2020 period. In this dataset, our method illustrates how both candidates appear to have different temporal orientations despite being bounded by a similar social event. We suggest this finding may reflect the relationship between what Schütz called inner duration and the influence of external stocks of knowledge (i.e., external structures.) The second dataset corresponds to a recorded conversational transcript of the Cuban missile crisis, taken from President Kennedy’s Executive Committee of the National Security Council (ExComm) on the 6th of October in 1962. Using our algorithm, we offer objective measures of homogenous temporal orientations of committee members that are consistent with meso-group conformity. We suggest that our method may offer a novel way of measuring group conformity in general. The third dataset consists of the State of the Union Corpora (SOU). In this dataset, we apply our algorithm to identify changes in temporal orientation occurring among a single President’s entire collection of SOU speeches. Furthermore, we compare the average temporal orientation of the Presidents in relation to various social categories, such as party affiliation and societal events. The scope of the Presidents inventoried for temporal orientation is restricted from Eisenhower to Biden.

El presente trabajo tiene como objetivo principal alcanzar una aproximación al concepto de "mundo de la vida" a partir del análisis de sus principales significados, tal como ellos se exponen fundalmentamente en la. parte IIIA de la obra de Edmund Husserl, La Crisis de las ciencias europeas y la fenomenología trascendental. Una introducción a filosofía fenomenológica - (1936)