phenomenology

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phenomenology

 [fĕ-nom″ĕ-nol´o-je]
the study of phenomena in their own right rather than inferring causes; in psychiatry, the theory that behavior is determined by the way the person perceives reality rather than by objective external reality.

phe·nom·e·nol·o·gy

(fĕ-nom'ĕ-nol'ŏ-jē),
1. The systematic description and classification of phenomena without attempt at explanation or interpretation.
See also: existential psychology.
2. The study of human experiences, irrespective of objective-subjective distinctions.
See also: existential psychology.
[phenomenon, + G. logos, study]

phenomenology

(fĕ-nŏm″ĕ-nŏl′ō-jē) [Gr. phainomenon, appearing, + logos, word, reason]
1. The study and classification of phenomena.
2. The science of the subjective processes by which phenomena are presented, with emphasis on mental processes and essential elements of experiences. A phenomenological study emphasizes a person's descriptions of and feelings about experienced events.

phenomenology (f·näˑ·m·näˑ·l·jē),

n a philosophical approach and method of qualitative research in which the essence of an experience is sought. The researcher identifies prior assumptions and beliefs and temporarily brackets them away from the experience being researched, so that it may be understood on its own terms.
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References in periodicals archive ?
On the other hand, moving away from a strictly Husserlian phenomenology and towards a more "existential" phenomenology (22) influenced very deeply by Heidegger, Merleau-Ponty aimed to "situate" or "incarnate" the subject, so that, as Steven Rosen writes "physics and philosophy alike [can] learn to start their work not from the lofty abstractions of Cartesianism [disembodied, detached subject-who-tries-to-know], but from the lived experiences of subjects who share a common world" where, in this "lifeworld", "[p]erception has primacy".
The suggestion that access and expression have their origin in the immanent historicity of life meant that Heidegger's radical phenomenology did not have to remain within the limitations of Husserlian phenomenology, whose delineation between intuition and expression unwittingly resulted in "the immediacy of intuition" being lost in the "mediacy of expression" and "their initial unity" (in the sense that prereflective life already lives reflectively) becoming interrupted.
4-5) Trezise tracks this phenomenology to its historical origins in the philosophy of Edmund Husserl, and he critiques its supposed assumptions through strategies deliberately modeled on Derrida's deconstructive reading of Husserlian phenomenology in Speech and Phenomena (1967) and other texts of the 1960s.
This will allow the possibility of reenvisioning the overall sense of phenomenological discussion and its place within the tradition of philosophy, particularly in the relation of Husserlian phenomenology to the Anselmian project of "faith seeking understanding.
Although Husserlian phenomenology has been criticized for claiming to be a "presuppositionless" philosophy, the critics typically equate "presuppositionlessness" with being "desituated," as if we were not embodied, historical, linguistic beings.
Here there is evident a certain distance between Patocka and the Husserlian phenomenology in which the primacy of the subject is manifest, a primacy inherent to Husserl's concerns with epistemology.
What matters here is to highlight, without entering into more in detail in the Husserlian phenomenology, what are some aspects that may help in understanding the dialogue established by this text.
of Portland) and psychotherapist Farquhar focus on the historical and philosophical engagement of Freudian psychoanalysis with Husserlian phenomenology and the various primary forms of existential phenomenology.
Levinas ("appeal in the face of the other") and Ricoeur ("oneself as another") are chosen as contemporary, critical Philosophical voices that develop Husserlian phenomenology in ways both congenial to and provocative for Judaism and Christianity.
99--In the twenty-first century, Moran has established himself as one of the foremost international expositors and commentators on Husserlian phenomenology.
Instead of claiming to have surpassed Husserlian phenomenology, one has, at the very least, to make the effort to read Husserl himself and to avoid the question of being (without conflating Husserlian phenomenology with post-Kantian idealism).