It is generally acknowledged that there were two schisms in the early historyof the phenomenological movement. The first, the Great Phenomenological Schism, started between 1905 and 1913, as many of his younger contemporaries, for example Pfänder, Scheler, Reinach, Stein, and Ingarden, rejected Husserl’s transformation of phenomenology from the descriptive psychology of the Logical Investigations (1900/19011) into the transcendental idealism of Ideas I (1913). The second, the Phenomenological-Existential Schism, happened between 1927 and 1933, as it emerged that with Being and Time (1927) Heidegger’s philosophy had moved away from Husserl’s transcendental phenomenology of consciousness toward an ontological analytic of human existence as the way to an interpretation of the question of the meaning of Being. This paper is about neither the first schism per se nor the second schism per se but about the relationship between the two. It suggests that the first schism anticipated the second and the second recapitulated the first, so that, although the first could have occurred without the second, the second would not have happened as it did without the first. It also indicates that the second schism lies temporally much closer to the first schism than has been hitherto appreciated. Above all, the paper seeks an answer to this question: How do the Great Phenomenological Schism and the Phenomenological-Existential Schism illuminate one another philosophically? / Se reconoce generalmente que hay dos cismas en la historia temprana delmovimiento fenomenológico. El primero, el “gran cisma fenomenológico”, comenzó entre los años 1905 y 1913 y, como muchos de sus jóvenes contemporáneos, por ejemplo Pfänder, Scheler, Reinach, Stein e Ingarden, rechazó la transformación husserliana de la fenomenología de las Investigaciones lógicas (1900/1901) –esto es, de la fenomenología como psicología descriptiva– a la fenomenología de Ideas 1 (1913) –esto es, lafenomenología como idealismo trascendental. El segundo, el “cisma fenomenológicoexistencial”, tuvo lugar entre 1927 y 1933, desde que en Ser y tiempo (1927) la filosofía heideggeriana se apartó de la fenomenología transcendental husserliana de la conciencia y se encaminó hacia una analítica ontológica de la existencia humana como la vía hacia una interpretación de la pregunta por el sentido del Ser. Este ensayo no gira en torno ni al primero ni al segundo cisma per se, sino que trata de la relación entre los dos. Se sugiere que el primer cisma anticipa al segundo y que el segundo recapitula al primero,de manera que, aunque el primero pudiera haber ocurrido sin el segundo, el segundo no habría ocurrido, como fue el caso, sin el primero. Se indica que el segundo cisma yace temporalmente de manera más próxima al primero de lo que hasta la actualidad se ha apreciado. Con todo, el ensayo busca responder a la siguiente pregunta: ¿cómo es que el “gran cisma fenomenológico” y el “cisma fenomenológico-existencial” se iluminan el uno al otro filosóficamente?

Made available in DSpace on 2016-08-03T12:20:34Z (GMT). No. of bitstreams: 1 Leandro Seawright.pdf: 654959 bytes, checksum: ec7b61249a1b1faf31afa8ed10498290 (MD5) Previous issue date: 2008-02-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation is the result of a search about a Pentecostal schism in the Brazilian Baptist Convention, in the decade of 1960. The center of interest of the conflict is a Spiritual Renewal Movement, which defended an experience of religious ecstasy, called baptism with the Holy Spirit, as confirmation of the relationship of the believer with God. The gradual adhesion of Baptists communities to such proposal transformed it into an alternative web of power that caused instability in the relations of power within the Baptist denomination in Brazil. The research reconstructs the shocks of this crucial episode and offered an interpretation from the theories of Michel Foucault and Michel de Certeau, trying to decipher the institutional mechanisms of control in battles with the tactics of the web of power. In the historical context of Brazilian effervescence not only religious, the mechanisms of surveillance of Brazilian Baptist Convention have proved inadequate for maintaining the unity threatened, since the opposing groups were punished with the exclusion.(AU) / A presente dissertação é resultado de uma pesquisa acerca de um cisma pentecostal na Convenção Batista Brasileira, na década de 1960. No foco do conflito encontra-se um Movimento de Renovação Espiritual, que defendia uma experiência de êxtase religioso, designada de batismo com o Espírito Santo, como confirmação da relação do crente com Deus. A progressiva adesão de comunidades batistas a tal proposta transformou-a numa rede alternativa de poder que causou instabilidade nas relações de poder no interior da denominação batista no Brasil. A pesquisa reconstrói os embates decisivos deste episódio e ofereceu uma interpretação a partir das teorias de Michel Foucault e Michel de Certeau, na medida em que tenta decifrar os mecanismos institucionais de controle em confronto com as táticas das redes de poder. No contexto histórico brasileiro de efervescência não só religiosa, os mecanismos de vigilância da Convenção Batista Brasileira mostraram-se insuficientes para a manutenção da unidade ameaçada, uma vez que puniu os grupos opositores com a exclusão.(AU)