A crítica do historicismo no Logos-Aufsatz.No artigo programático escrito, em 1911, para o n.º 1 da revista Logos,
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Cet article prend pour point de départ les rapports entre religion, art et politique dans les écrits schellingiens de la période de la philosophie de l’identité, en particulier l'Essai sur Dante, de 1803. Il examine le programme schellingien (qui fût aussi celui de toute une génération) de constitution d’une religion esthétique - dans ses dimensions philosophique et politique, aussi bien que religieuse - et avance quelques réponses à la question de son échec et de son abandon.
In this paper, I address Husserl’s theory of intentionality focusing on the problems of attention. I claim that without phenomenological reduction the specific phenomenological content of modalizations – in intentional acts – would be hard to explain. It would be impossible to understand why constant external factors (for instance, variations in the intensity of a stimulus) are accompanied by fluctuations in attention. It would also be impossible to understand the reasons why only the lived experience of causality – which I sharply distinguish from causality in the psychophysical sense of the term – transforms attention into a factor that allows the understanding of a situation by the subject who lives that experience. I claim at last that only the genetic analysis of Husserl’s late Freiburg period, with its distinction between primary and secondary attention, gives a full account of the relation between the thematic object, focused on an intentional attentive act, and the horizon that surrounds the object and gives it its ultimate meaning.
Shadows are intriguing phenomena. They do not have mass or energy. So, they are unable to have some basic characteristics of the objects of which they are shadows: they cannot move by themselves and they cannot experience the same kind of changes. At first sight, any theory of perception can skip this optical phenomenon or look at it only as a side-effect. Actually, in order to be seen objects must be illuminated and one of the consequences of this is that they project a shadow over the surrounding space. Is that all? In this paper I will argue that, from a phenomenological point of view (or at least from a Husserlian oriented phenomenology), shadows, with their specific hyletic data, must be considered as an element of the process of constitution of spatial-temporal objectivities. In other words, shadows no less than other predicates, like extension or hardness, although in a different manner, belong to the a priori structure of those objectivities. This means that their ontological status is quite different from that of fictitious objects or hallucinations. To show this I will draw mainly in Husserl’s Lesson Thing and Space, from 1907, and other unpublished texts during Husserl’s lifetime, like the second volume of the Ideas and the Lesson of 1925 on Psychological Phenomenology.
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