The Natural World as a Philosophical Problem

Jan, Patočka; Abrams, Erika; Chvatík, Ivan; Učník, L.; Landgrebe, Ludwig

doi:10.2307/j.ctv43vtwd

Cited by 26 publications

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“…It is within context of group interaction through language and other cues that can only be fully understood, or even recognised, that the power embedded in social exchange emerges. Patočka, discussing the phenomenon of language, remarks, ‘…individual subjects seek to assert themselves, and since the action of each individual always involves broader or narrower communities, linguistic communication is a primary instrument of the perpetually renewed social combat .” (Patočka 2016 , pp.91–92). But it is not confined to verbal communication, often non-verbal cues can also be used to influence the result.…”

Section: A Metaphor For Soft Powermentioning

confidence: 99%

Power in the ‘Organisation’: A Soft Systems Perspective

Stowell

2020

Syst Pract Action Res

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All systems must adapt in order to survive, this is as true for a business organisation as any other system. A business exists in a turbulent environment and in order to maintain its relationship with its environment its managers have to adapt it to the circumstances. The effect of the present pandemic is an example with some staff working from home, active blended learning in the education sector and social distancing have all created an urgency to accommodate the unprecedented consequence of the situation. To effect the necessary changes that these circumstances have generated means exercising some form of power to change operating procedures. Change creates uncertainty, the threat of the reallocation of resources, delegated power, redundancies and a change in group relationships. This produces a feeling of insecurity in those within the organisation often resulting in resistance to the proposals in an attempt to maintain the status quo. They are faced with adapting or resisting to these changes. Whilst systems models of organisational behavior provide ideas about organizing and managing an enterprise these are of limited value because of the unpredictability of change. The ubiquity of communication technologies and the rise of virtual methods of working add to the pressure for change creating a climate of anxiety. Organisational power can no longer be framed by the measures once taken for granted. To this end I adopt a soft systems perspective to explore the impact of change upon an organisation and how those within react as they attempt to cope with its impact.

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Section: A Metaphor For Soft Powermentioning

confidence: 99%

Power in the ‘Organisation’: A Soft Systems Perspective

Stowell

2020

Syst Pract Action Res

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“…The inquirer believes them to be “real” and believes that others share the same interpretation. Husserl refers to this as natural attitude, Patočka (2016, p. 72), the expression of original tendencies and Vickers “readinesses” (1983a, p. 54).…”

Section: Soft Inquiry and The Recognition Of “Another” (Intersubjectivity And Verstehen)mentioning

confidence: 99%

“…32. “Before an explicit theoretical interest is awakened in man, he has already acquired an image of the world…” (Patočka, 2016, p. 7).…”

Section: Notesmentioning

confidence: 99%

Can Husserl’s phenomenology provide the intellectual framework of soft systems? (Part one)

Stowell

2020

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Purpose The purpose of this paper is to explore the relationship between Husserl’s phenomenology and soft systems. An important idea arising from the action research programme at the University of Lancaster is the notion of soft systems. The concept of soft systems, that distinguished it from other systems (holistic) thinking of the time, was the conscious link between soft systems thinking and phenomenology. Phenomenology is that the realm of intentional consciousness that enables the phenomenologist to develop a radically unprejudiced justification of his (or her) basic views of the world and of himself and explore their rational interconnections. Similarly, in soft systems, it is acknowledged that reality is formed by sensation and fashioned by experience. It is not exclusively a process of thought (although this may shape how we process our experience), for us the world exists as the result of a subjective appreciation of it. In Part 1, the author explores how phenomenology informs soft systems theory and practice through the work of Husserl and some of those that influenced him and were influenced by him. In Part 2, the author explores a possible relationship between Husserl and Gadamer as a possible intellectual grounding for organisational inquiry. Design/methodology/approach The research was conducted by examining published material relating to the development of soft systems ideas and Husserl's phenomenology. Findings An analysis of the ideas within the material suggests that phenomenology can be considered as a underpinning the notion of soft systems Research limitations/implications There is difficulty tracking down important papers that recorded the development of soft systems (i.e. 1970–1990) as Lancaster University had disposed of all issues. However, the author tracked down a source and was able to use this material as part of the research. In addition to helping research the origins of the idea, it also provides a paper trail for other researchers interested in these ideas. Practical implications Tracing the published material relating to soft systems necessitated visits to several universities as many of the important papers where no longer held by the University of Lancaster library. Social implications It seems apposite that the ideas behind soft systems are resurrected as they offer an alternative way of thinking about complexity – which the modern world seems increasingly creating Originality/value There is a lack of research into soft systems as the publications describing the Lancaster research programme have centred around soft systems methodology (SSM). Checkland remarked a decade or so ago that said SSM should be taken as given and other ideas explored. There is little evidence that the soft ideas have been explored outside variations of SSM, this paper is intended to encourage more research into ‘soft’ systems.

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“…Of course, we do not wish to include Deleuze into the "genealogy of minor philosophers" conceived by himself (e. g. the genealogy of minor post-Kantians of Maimon -Nietzsche -Bergson opposed to the genealogy of major post-Kantians of Fichte-Schelling-Hegel) as a lot of commentators are fond of doing, because doing this means still staying within the exoteric Deleuzean scheme. In contrast, our preferred answer is as the following: Deleuze's philosophy belongs essentially to the twentieth century's movement of philosophical cosmology the representatives of which, besides Deleuze, are Raymond Ruyer and Gilbert Simondon on the French side, Eugen Fink, Hans Jonas and Karl Löwith on the German side 3 . Generally speaking, this philosophical cosmology embraces the following three fundamental propositions: (1) World-Cosmos is Being, God conceived as center by medieval theology and Man conceived as center by modern metaphysics of subjectivity are nothing but modes of World-Being; (2) World is definitely not the aggregation of numerous empirical beings, but the (non-Kantian) transcendental condition which renders them possible.…”

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confidence: 99%

“…Czech philosopher Jan Patočka whose opus magnum Přirozený svět jako filosofický problém [The Natural World as a Philosophical Problem] has been translated into English recently should also be included[3]. It deserves mention that Pierre Montebello has given an excellent account of this philosophical cosmology, especially its French side, in his three important works.…”

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confidence: 99%

World in Deleuze’s reconstruction of the ontology of univocity

Jing

2019

Vestnik SPbSU. Philosophy and Conflict Studies

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Overcoming the tradition of metaphysics' forgetting of the world and restoring the principal status of the world is the fundamental assertion of the movement of 20 th century's philosophical cosmology, and the ontology of univocity which is the centrepiece of Deleuze's metaphysics of difference can be considered precisely as an important moment of this movement. Following the footsteps of Karl Löwith and Eugen Fink both of whom strive to surpass the traditional metaphysics in its medieval theological and modern subjectivist figures and think the World-Nature in a non-metaphysical manner, Deleuze has been well aware of the significance of Heraclitean original intuition of the world for the construction of ontology, that is to say, the ontology worthy of the name should be founded upon the World, be it cosmic or chaosmic, which is of a non-numerical unicity and of which both the divine and the human are only the modalities. Furthermore, he deepens this intuition through a reworking of Spinozism, especially the Spinozean theory of attributes as doubly infinite univocal forms and ultimately poses the Heraclito-Spinozean Nature-World as the common ontological condition of both the infinite and the finite and as the principle of individuation of all the intraworldy spatiotemporal beings. Hereby under the influence of the two German philosophers and through a deepening of their Heracliticism, Deleuze has established his own theory of World-Nature, i.e. ontology of univocity which has found its clearest and most profound expression in his creative interpretation of Spinoza's theory of attributes.

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The Natural World as a Philosophical Problem

Cited by 26 publications

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Power in the ‘Organisation’: A Soft Systems Perspective

Power in the ‘Organisation’: A Soft Systems Perspective

Can Husserl’s phenomenology provide the intellectual framework of soft systems? (Part one)

World in Deleuze’s reconstruction of the ontology of univocity

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