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We appeal as human beings to human beings: Remember your humanity, and forget the rest.If you can do so, the way lies open to a new Paradise; if you cannot, there lies before you the risk of universal death.An experience is directed toward an object by virtue of its content or meaning (which represents the object) together with appropriate enabling conditions.
The structure of these forms of experience typically involves what Husserl called “intentionality”, that is, the directedness of experience toward things in the world, the property of consciousness that it is a consciousness of or about something.
According to classical Husserlian phenomenology, our experience is directed toward—represents or “intends”—things only particular concepts, thoughts, ideas, images, etc.
The main concern here will be to characterize the discipline of phenomenology, in a contemporary purview, while also highlighting the historical tradition that brought the discipline into its own.
Basically, phenomenology studies the structure of various types of experience ranging from perception, thought, memory, imagination, emotion, desire, and volition to bodily awareness, embodied action, and social activity, including linguistic activity.
Thus, phenomenology develops a complex account of temporal awareness (within the stream of consciousness), spatial awareness (notably in perception), attention (distinguishing focal and marginal or “horizonal” awareness), awareness of one’s own experience (self-consciousness, in one sense), self-awareness (awareness-of-oneself), the self in different roles (as thinking, acting, etc.), embodied action (including kinesthetic awareness of one’s movement), purpose or intention in action (more or less explicit), awareness of other persons (in empathy, intersubjectivity, collectivity), linguistic activity (involving meaning, communication, understanding others), social interaction (including collective action), and everyday activity in our surrounding life-world (in a particular culture).
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Furthermore, in a different dimension, we find various grounds or enabling conditions—conditions of the possibility—of intentionality, including embodiment, bodily skills, cultural context, language and other social practices, social background, and contextual aspects of intentional activities.These make up the meaning or content of a given experience, and are distinct from the things they present or mean.The basic intentional structure of consciousness, we find in reflection or analysis, involves further forms of experience.People scarcely realize in imagination that the danger is to themselves and their children and their grandchildren, and not only to a dimly apprehended humanity.They can scarcely bring themselves to grasp that they, individually, and those whom they love are in imminent danger of perishing agonizingly.In that movement, the discipline of phenomenology was prized as the proper foundation of all philosophy—as opposed, say, to ethics or metaphysics or epistemology.The methods and characterization of the discipline were widely debated by Husserl and his successors, and these debates continue to the present day.Thus, phenomenology leads from conscious experience into conditions that help to give experience its intentionality.Traditional phenomenology has focused on subjective, practical, and social conditions of experience.Phenomenology is the study of structures of consciousness as experienced from the first-person point of view.The central structure of an experience is its intentionality, its being directed toward something, as it is an experience of or about some object.