Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy

Phenomenology and Cognitive Linguistics

“…3 As pointed out by (Husserl 1989(Husserl [1952, #51: 201): "He who sees everywhere only nature, nature in the sense of, as it were, through the eyes of natural science, is precisely blind to the spiritual sphere, the special domain of the human sciences". Even the most "naturalized" of the classical phenomenologists, Merleau-Ponty, argued rather for "abandoning the body as an object… and going back to the body which I experience at this moment" (MerleauPonty 1962: 75).…”

Why Is Movement Therapeutic?

“…In so doing, they testify to the need for careful observation and exact description of what phenomenological philosopher Husserl (1983) spoke of as ''the things themselves'' (p. 35), thus, to the importance not of giving meticulous attention to behavior or to what so many present-day researchers call ''embodied actions,'' and some, in ignorance of their tautology, call ''embodied movement'' (Gibbs, 2006;Varela & Depraz, 2005), but of giving meticulous attention and precise descriptions of the actual movement of living creatures, to morphologies-in-motion. What such attention and descriptions point to are the manifold ways in which what I term synergies of meaningful movement are part and parcel of the repertoire of all animate forms, synergies by which one individual effectively communicates with another, for example, or synergies by which one individual effectively responds to another, as in prey/ predator relations.…”

“…Indeed, they evolve from human infancy onward. They are the basis of a sense of agency, what Husserl (1989) terms ' 'I cans'' (pp. 266-269).…”

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“…88-102S). It was during lengthy meditation retreats, ostensibly under the influence of Buddhist methods and guidance, that I learned to establish what Edmund Husserl (1989) liked to call the phenomenological attitude-that is, the suspension of everyday conditioned interpretations of, reactions to, and beliefs about the world and the self (i.e., the natural and personal attitudes) and the cultivation of a series of epochés 5 that allows the contemplative to study aspects of consciousness through direct introspection (Husserl, 1931;Kockelmans, 1967;Miller, 1984;Schmitt, 1959). This shift in consciousness is not a momentary choice, but involves a fundamental reorganization of perception with life-long consequences.…”