{"id":7468,"date":"2011-09-19T14:09:06","date_gmt":"2011-09-19T12:09:06","guid":{"rendered":"http:\/\/egophobia.ro\/?p=7468"},"modified":"2011-11-20T19:17:18","modified_gmt":"2011-11-20T17:17:18","slug":"de-ce-este-reductia-fenomenologica-o-meditatie-radicala","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=7468","title":{"rendered":"De ce este Reduc\u0163ia fenomenologic\u0103 o Medita\u0163ie radical\u0103?"},"content":{"rendered":"

occident & orient [1]<\/font><\/p>\n

de Gorun Manolescu [1]<\/sup><\/a><\/p>\n

  <\/p>\n

\nAbstract.<\/strong> This text emphasizes that the Husserl\u2019s Phenomenological Reduction is a special form of meditation. And it is as such because, unlike ordinary meditation, which involves the mind, this more radical form requires a blocking of the mind, and a radical transformation of the individual performing it. Husserl<\/a> discovered the need for such a regime once it became clear to him that the foundation upon which scientific inquiry rested was compromised by the very framework of science itself and the psychological assumptions of the scientist.<\/p>\n

Finnaly it is emphasized some main characteristics of Phenomenological reduction as Radical meditation. Also some similarities between Phenomenological reduction as Radical meditation, and extreme-oriental techniques of meditation are suggested. <\/strong><\/p>\n

KEYWORDS: Husserl, Phenomenological reduction , Radical meditation, thing in itself, phenomenon, \u00abI\u00bb , Self, ontological foundation.<\/strong><\/p>\n

\n <\/p>\n

0. Preambul<\/em><\/strong><\/p>\n

 <\/p>\n

Conturarea \u015fi definitivarea Reduc\u0163iei fenomenologice se realizeaz\u0103, istoric, \u00eencep\u00e2nd de la primele lucr\u0103ri ale lui Husserl \u015fi p\u00e2n\u0103 la ultimele. Dar acest proces nu se desf\u0103\u015foar\u0103 \u00een mod liniar ci cu tot feluri de feedback-uri. Este meritul lui Fink, elevul lui Husserll care, pe baza discu\u0163iilor cu acesta, s-a \u00eencumetat s\u0103 scrie A \u015fasea Medita\u0163ie Cartezian\u0103<\/em> [1]. Cea pe care maestrul n-a mai apucat s\u0103 o a\u0219tearn\u0103 pe h\u00e2rtie. Medita\u0163ie care lumineaz\u0103 multe dintre zig-zagurile g\u00e2ndirii husserliene care au f\u0103cut ca Reduc\u0163ia fenomenologic\u0103 s\u0103 fie, de multe ori, gre\u015fit \u00een\u0163eleas\u0103. Iar \u00een alte lucr\u0103ri, Fink reu\u015fe\u015fte s\u0103 pun\u0103 \u00een eviden\u0163\u0103 o serie de noi aspecte ale abord\u0103rii huserliene, p\u00e2n\u0103 atunci \u00eenc\u0103 nerelevate de comentatori. \u015ei m\u0103 refer \u00een mod special la \u201cAcomplish…\u201d[2]. Dar nu se pot trece cu vederea nici alte texte, unele publicate \u00een zilele noastre, care scot \u00een eviden\u0163\u0103 valen\u0163e neb\u0103nuite ale g\u00e2ndirii husserliene. Cum ar fi [3] al c\u0103rui pattern \u00eel voi folosi, \u00een mare m\u0103sur\u0103, \u00een cele ce urmeaz\u0103.<\/p>\n

Av\u00e2nd \u00een vedere cele de mai sus, \u00een cadrul acestui text, nu \u00eemi propun s\u0103 urm\u0103resc firul istoric ci mersul firesc al constituirii Reduc\u0163iei fenomenologice ca \u00abMedita\u0163ie radical\u0103\u00bb . Prin urmare voi porni de la (1) premisele care au condus la necesitatea apari\u0163iei acestei Reduc\u0163ii<\/em>; voi continua cu (2) prezentarea ei pe scurt, ca s\u0103 ajung la (3) modul \u00een care aceast\u0103 Reduc\u0163ie devine o \u00abMedita\u0163ie radical\u0103\u00bb – cum o consider\u0103 chiar Husserl.<\/p>\n

 <\/p>\n

1. Premisele Reduc\u0163iei fenomenologice<\/em><\/strong><\/p>\n

 <\/p>\n

Husserl (Husserl, Filosofia ca \u015ftiin\u0163\u0103 riguroas\u0103<\/em> [4]) consider\u0103 c\u0103 \u00een interogarea \u015ftiin\u0163ific\u0103 se pleac\u0103 de la ce este dat ca entit\u0103\u0163i din lumea noastr\u0103 de toate zilele. Prin urmare aceste entit\u0103\u0163i \u015fi lumea \u00eens\u0103\u015fi nu trebuie niciodat\u0103 s\u0103 fie interogate ci trebuie luate ca fiind fundamentul de la care investiga\u0163ia \u0219tiin\u021bific\u0103 trebuie s\u0103 plece. Cu alte cuvinte scienti\u015ftii consider c\u0103 lumea trebuie s\u0103 constituie propria axiom\u0103. Pentru aceast\u0103 ra\u0163iune Husserl spune c\u0103 \u00een m\u0103sura \u00een care dorim s\u0103 avem acces la aceast\u0103 lume noi trebuie, conform empirismului pozitivist al interog\u0103rii de sorginte \u015ftiin\u0163ific\u0103, s\u0103 o consider\u0103m, \u00eentr-un fel, drept lucru \u00een sine<\/em> [die Sache selbst<\/em>].<\/p>\n

Cogito ergo sum<\/em> spune Descartes. Husserl, deconstruindu-l pe Descartes, \u00abca filosof debutant\u00bb cum spune el, cu mintea lipsit\u0103 de orice prejudecat\u0103, schimb\u0103 accentual de pe Cogito<\/em><\/strong> pe Sum<\/em><\/strong>, adic\u0103 pe existen\u0163a noastr\u0103 \u00een lume \u00eenainte de a ajunge s\u0103 \u00abcuget\u0103m\u00bb [5].<\/p>\n

Husserl [6] \u00eencepe critica sa a \u015ftiin\u0163elor naturale (empirice) not\u00e2nd anumite absurdit\u0103\u0163i care devin evidente c\u00e2nd un asemenea empirism este adoptat prin efortul de a \u00abnaturaliza\u00bb con\u015ftiin\u0163a \u015fi ra\u0163iunea; aceste absurdit\u0103\u0163i sunt at\u00e2t teoretice c\u00e2t \u015fi practice. Husserl spune c\u0103 atunci c\u00e2nd principiile logico-formale, a\u015fa numitele \u00ablegi ale g\u00e2ndirii\u00bb sunt interpretate de naturalism chiar drept \u00ablegi ale g\u00e2ndirii\u00bb, apare o inevitabil\u0103 absurditate proprie unei inconsisten\u0163e inerente implicate \u00een pozi\u0163ia naturalist-empirist\u0103.<\/p>\n

\u015etiin\u0163ele naturale sunt \u015ftiin\u0163e evident empirice \u015fi astfel ele au de-a face cu fapte empirice. Prin urmare atunci c\u00e2nd principiile logic-formale sunt subsumate legilor Naturii ca \u00ablegi ale g\u00e2ndirii\u00bb, aceasta conduce la considerarea lor ca unele dintre multele legi ale naturii. Dac\u0103 am proceda \u00een acest fel, ar trebui s\u0103 \u0163inem seama c\u0103 \u201cmodul \u00een care o lege natural\u0103 poate fi stabilit\u0103 \u015fi justificat\u0103 este, prin induc\u0163ie, din fapte singulare ale experien\u0163ei\u201d [7]. Induc\u0163ia \u00eens\u0103 nu stabile\u015fte certitudinea legii \u201cci numai o mai mare sau mai mic\u0103 probabilitate a acesteia; probabilitatea \u015fi nu legea este astfel stabilit\u0103\u201d [8]. Aceasta ar \u00eenseamn\u0103 c\u0103 legile (logice) ale g\u00e2ndirii trebuie, f\u0103r\u0103 excep\u0163ie, s\u0103 posede un anumit grad de probabilitate. Dar lucrurile sunt mult mai grave. \u015ei aceasta deoarece legile g\u00e2ndirii nu au fost nici m\u0103car stabilite prin induc\u0163ie ci printr-un fel de eviden\u0163\u0103 intern\u0103 apodictic\u0103. Astfel Husserl observ\u0103 c\u0103 atunci c\u00e2nd abord\u0103m filosofia \u00een mod inductiv empiric sau cu at\u00e2t mai mult apodictic \u201cnaturalismul se refuz\u0103 pe el \u00eensu\u015fi\u201d [9]. Aceasta este o absurditate teoretic\u0103 care conduce la o absurditate similar\u0103 \u00een practic\u0103.<\/p>\n

Absurditatea \u00een practic\u0103 devine efectiv\u0103 c\u00e2nd not\u0103m c\u0103 naturalistul este \u201cdominat de scopul de a considera cunoa\u015fterea \u015ftiin\u0163ific\u0103 (epistemologia) \u00eentotdeauna ca un adev\u0103r autentic\u201d[10]. \u201cAstfel naturalistul crede c\u0103 prin \u015ftiin\u0163a natural\u0103 \u015fi prin filosofia bazat\u0103 pe o asemenea \u015ftiin\u0163\u0103 scopul este atins; dar naturalistul este departe de acest scop.\u201d [11]. Aceast\u0103 stare a lucrurilor \u00eel conduce pe Husserl la observa\u0163ia c\u0103 \u201cnaturalistul este \u00abidealist \u015fi obiectivist\u00bb \u00een modul \u00een care procedeaz\u0103\u201d [12]. Husserl sus\u0163ine c\u0103 filosoful naturalist (\u015ftiin\u0163ific) nu este con\u015ftient de aceast\u0103 absurditate atunci c\u00e2nd \u201enaturalizeaz\u0103 judecata\u201d (bazat\u0103 pe logic\u0103 formal\u0103). \u015ei adaug\u0103 \u201cCine vede numai \u015ftiin\u0163a empiric\u0103 nu va fi deranjat de consecin\u0163ele absurde care, uneori, nu pot fi probate empiric \u015fi care contrazic faptele naturale\u201d [13]. Aceasta nu \u00eenseamn\u0103 c\u0103 el argumenteaz\u0103 \u00eempotriva \u015ftiin\u0163ei actuale, din contr\u0103 spune c\u0103 nu exist\u0103 \u201c\u00een via\u0163a modern\u0103 nicio idee mai puternic\u0103, mai irezistibil progresist\u0103 dec\u00e2t cea a \u015ftiin\u0163ei\u201d [14] (cu alte cuvinte ea, \u015ftiin\u0163a, se auto-regleaz\u0103 fie prin falsificarea ipotezelor \u2013 Popper \u2013 fie prin schimbarea paradigmelor \u2013 Khun). Problema este c\u0103 naturalismul care urm\u0103re\u015fte s\u0103 stabileasc\u0103 filosofia pe baze strict \u0219tiin\u021bifice \u015fi, \u00een acela\u015fi timp ca o \u015ftiin\u0163a strict\u0103, apare ca fiind discreditat chiar de metoda sa. Punct\u00e2nd argumentul, Husserl spune pur \u015fi simplu c\u0103 modul fundamental pe care se bazeaz\u0103 interogarea filosofic\u0103 de sorginte \u015ftiin\u0163ific\u0103 este contradictoriu \u00een sine \u015fi capoteaz\u0103 \u00een a oferi un fundament adecvat.<\/p>\n

*<\/p>\n

Acela\u015fi lucru se \u00eent\u00e2mpl\u0103 \u015fi cu psihologia empiric\u0103 (natural\u0103?!) \u00een domeniul con\u015ftiin\u0163ei. Astfel ea nu se ocup\u0103 de dependen\u0163ele (r\u0103d\u0103cinile) con\u015ftiin\u0163ei pentru c\u0103 le consider \u00abnechestionabile\u00bb (lucruri \u00een sine). C\u0103ci \u201cfiecare judecat\u0103 psihologic\u0103 implic\u0103 un statut existen\u0163ial de natur\u0103 obiectiv experimental\u0103 care \u00een mod expres \u00eel are sau nu\u201d [15]. Cu at\u00e2t mai mult cu c\u00e2t, a\u015fa cum s-a v\u0103zut, \u00abjudec\u0103\u0163ile\u00bb se bazeaz\u0103 pe o logic\u0103 ne-justificat\u0103 m\u0103car prin induc\u0163ie, ci printr-o eviden\u0163\u0103 intern\u0103, apodictic\u0103.<\/p>\n

Husserl a construit pozi\u0163ia sa epistemologic\u0103 not\u00e2nd ini\u0163ial un fapt foarte evident \u015fi anume c\u0103 orice con\u0219tiin\u021b\u0103 este con\u015ftiin\u0163a a \u00abceva\u00bb; \u015fi acest insight<\/em> a fost cel care a stabilit rela\u0163ia intre noesis<\/em> (cunoa\u015ftere) \u015fi noema<\/em> (obiectul de cunoscut). Dac\u0103 trebuie s\u0103 stabilim ceva despre cunoa\u015ftere, trebuie s\u0103 vedem ce este con\u015ftiin\u0163a; problema epistemologic\u0103 pentru el este de a descrie con\u015ftiin\u0163a deoarece, f\u0103r\u0103 con\u015ftiin\u0163\u0103, nici o cunoa\u015ftere nu este posibil\u0103. \u015ei pentru aceasta vorbe\u015fte despre \u00eentoarcere [ruckfrage<\/em>] deoarece trebuie \u00eenceput cu unde suntem; \u015fi unde suntem include un sens al self-ului (sinelui) a c\u0103rui identitate este con\u0163inut\u0103 \u00een profunzimea con\u015ftiin\u0163ei peste care s-au depus straturile experien\u0163ei noastre temporale. Prin urmare atunci c\u00e2nd \u00eent\u00e2lnim \u00abEul\u00bb trebuie s\u0103 \u00eendep\u0103rt\u0103m acele straturi, adic\u0103 trebuie s\u0103 ne afl\u0103m \u00een fa\u0163a \u00eentreb\u0103rii: \u201eCine Sunt Eu\u201d?<\/p>\n

*<\/p>\n

\u00cen concluzie, Fink puncteaz\u0103 \u015fi rezum\u0103 foarte bine cele spuse anterior despre \u015ftiin\u0163\u0103, psihologie \u015fi filosofie (toate subsumate empirismului, cu excep\u0163ia logicii care un statul \u015fi mai inadecvat dar care este tacit acceptat): \u201cvia\u0163a pe care o tr\u0103im \u00een lumea de toate zilele (cea empiric\u0103) este tr\u0103it\u0103 \u00eempreun\u0103 cu aceast\u0103 lume; lumea este numai ceea ce ea este (a\u015fa cum o g\u00e2ndim noi c\u0103 este) \u00een virtutea faptului c\u0103 noi suntem \u00een ea; adic\u0103 ea este o totalitate care ne con\u0163ine c\u00e2nd o g\u00e2ndim\u201d [16] \u2013 ceea ce ne duce cu g\u00e2ndul la paradoxul lui Russel care se rezolv\u0103 prin faptul c\u0103 o clas\u0103 nu trebuie s\u0103 se auto-con\u0163in\u0103. Altfel ajungem la un cerc vicios.<\/p>\n

Acest \u00abcerc vicios\u00bb ne duce, \u00een cazul nostru, la o \u00abacceptare\u00bb prin obi\u015fnuin\u0163\u0103 a unei \u00ab\u00eenchisori\u00bb similare cu cea platonic\u0103 (de care chiar Husserl vorbe\u015fte) pentru c\u0103 noi privim lumea \u00een care tr\u0103im ca fiind inclu\u015fi \u00een ea \u015fi nu deta\u015fa\u0163i pe un nivel superior care condi\u0163ioneaz\u0103 empiricul\/naturalul (\u015ftiin\u0163elor inclusiv al psihologiei \u015fi filosofiei \u00abnaturale\u00bb). De aici necesitatea de a ne distan\u0163a \u015fi nu teoretic ci prin experien\u0163\u0103 intern\u0103, privind empiricul din transcendent. Apare astfel, din aceast\u0103 necesitate, g\u0103sirea unei metode care s\u0103 ne permit\u0103 o astfel de ie\u0219ire din empiricul \u00abnatural\u00bb. Ea este Reduc\u0163ia fenomenologic\u0103<\/em>.<\/p>\n

 <\/p>\n

2. Reduc\u0163ia fenomenologic\u0103<\/em><\/strong><\/p>\n

 <\/p>\n

Reduc\u0163ia fenomenologic\u0103 este \u00een\u0163eleas\u0103 drept un proces desemnat s\u0103 transforme un filosof \u00eentr-un fenomenologist \u00een sensul atingerii unei noi perspective asupra fenomenelor lumii care, \u00een contradic\u0163ie cu Kant, ar putea fi considerate tot \u00ablucruri \u00een sine\u00bb; \u00een sensul c\u0103 fenomenele sunt, pur \u015fi simplu, efecte ale unor asemenea \u00ablucruri\u00bb mai profunde, invizibile. \u00cen plus, \u201ccunoa\u015fterea se realizeaz\u0103 prin confruntarea dintre theoretic <\/strong>(aprioric) \u015fi empiric <\/strong>(aposterioric), la comanda \u015fi \u00een cadrul aprioric al ra\u0163iunii, ajung\u00e2ndu-se astfel inevitabil la o contradic\u0163ie major\u0103: con\u015ftiin\u0163a de sine, originar empiric\u0103 <\/strong>ar trebui s\u0103 fie simultan \u015fi aprioric\u0103\u2026<\/strong>. Nejustificate apar astfel desp\u0103r\u0163irile dintre lucru \u00een sine <\/strong>\u015fi fenomen\u201d <\/strong>[17], [18]. Calea pentru atingerea acestei perspective este o specie de medita\u0163ie care cere un efort persistent \u015fi riguros \u015fi nu un simplu exerci\u0163iu mental<\/span>. \u015ei este o specie aparte de medita\u0163ie deoarece \u201cini\u0163ial conduce la o radical\u0103 transformare a individului comparabil\u0103 la \u00eenceput cu o conversie religioas\u0103\u201d cum spune \u00eensu\u015fi Husserl [19] . \u015ei, mai departe: \u201cC\u0103ci, conform acestei metode, certitudinea ob\u0163inut\u0103 prin experien\u0163\u0103 senzorial\u0103 \u00een care ne este dat\u0103 lumea \u00een via\u0163a natural\u0103 nu rezist\u0103 criticii; prin urmare, \u00een acest stadiu de \u00eenceput, experien\u0163a lumii nu trebuie admis\u0103 ca valabil\u0103. Cel care mediteaz\u0103 nu se consider\u0103 dec\u00e2t pe sine \u00eensu\u015fi ca absolut indubitabil, \u00een calitate de ego pur al cogni\u0163iei sale care nu poate fi suprimat chiar dac\u0103 aceast\u0103 lume n-ar exista. … El caut\u0103 c\u0103i apodictice certe, prin care se va putea constitui \u00een interioritatea sa pur\u0103 o exterioritate obiectiv\u0103. Aceasta are loc \u00een modul cunoscut prin care mai \u00eent\u00e2i vor fi deduse existen\u0163a \u015fi veracitatea lui Dumnezeu \u015fi apoi, prin intermediul lor, natura obiectiv\u0103, pe scurt fundamentul obiectiv al metafizicii \u015fi al \u015ftiin\u0163elor pozitive precum \u015fi acestea \u00eensele.\u201d [20]. C\u00e2t despre \u00absolipsismul\u00bb husserlian, acesta va fi \u00eendep\u0103rtat ulterior prin inter-subiectivitatea transcendental\u0103 a\u015fa cum se va vedea alt\u0103 dat\u0103, \u00een cadrul altui text.<\/p>\n

Reduc\u0163ia fenomenologic\u0103 const\u0103 \u00een dou\u0103 moment: epoch\u00e9<\/em> \u015fi reduc\u0163ia propriu zis\u0103<\/em>. Epoch\u00e9 este momentul \u00een care abandon\u0103m acceptarea lumii ca atare care ne \u0163ine captivi. Reduc\u0163ia propriu zis\u0103 indic\u0103 momentul \u00een care ajungem la insight-<\/em>ul transcendental \u015fi anume c\u0103 acceptarea lumii ca atare este doar o acceptare \u015fi nu ceva absolut.<\/p>\n

Ea (Reduc\u0163ia) \u00een ansamblu apar\u0163ine \u00abEului\u00bb uman care ajunge \u00eentr-o atitudine natural\u0103 de privitor\/spectator\/martor al spectacolului Empiricului, devenind un Eu transcendental (un \u00abSine\u00bb). Fink spune c\u0103 \u201cEul redus este privitorul fenomenologic. Aceasta \u00eenseamn\u0103 c\u0103 el este, \u00een primul r\u00e2nd, unul care practic\u0103 epoch\u00e9 \u015fi apoi unul care reduce \u00een sens propriu zis\u201d [21] .<\/p>\n

Astfel, prin epoch\u00e9 \u015fi reduc\u0163ia propriu zis\u0103, Eul uman fenomenologic devine diferit de \u00abEul empiric\u00bb (care reprezint\u0103 imaginea proprie despre el ca Eu) sau de \u00abEul-personalitate\u00bb (imagine altora despre el). Deci prin aceast\u0103 perspectiv\u0103 fenomenologistul este \u00een m\u0103sur\u0103 s\u0103 vad\u0103 lumea f\u0103r\u0103 \u00eencadrarea \u00een presupunerile \u015ftiin\u0163ei sau psihologiei, ambele empiriste, \u00een leg\u0103tur\u0103 cu individul.<\/p>\n

 <\/p>\n

3.<\/em><\/strong> De ce este Reduc\u0163ia fenomenologic\u0103 o \u201eMedita\u0163ie radical\u0103\u201d \u015fi care sunt caracteristicile ei?<\/em><\/strong><\/p>\n

 <\/p>\n

Ea este o \u201cMedita\u0163ie radical\u0103\u201d deoarece:<\/p>\n

(a) Nu este o medita\u0163ie obi\u015fnuit\u0103 care implic\u0103 mintea; ea nu este un \u00abexperiment mental\u00bb [22].<\/p>\n

(b) Asum\u0103 sustragerea corpului, min\u0163ii \u015fi emo\u0163iilor pentru a face lumea (empiric\u0103) s\u0103 \u201cias\u0103 din joc, l\u0103s\u00e2nd numai medita\u0163iei sarcina de a ocupa \u00eentreaga aten\u0163ie\u201d [23]. Transform\u0103 filosoful \u00een \u00abPrivitor\u00bb\/ \u00abMartor\u00bb\/ \u00abSpectator\u00bb\u2026\u201dCel care filosofeaz\u0103 porne\u015fte de la Eul s\u0103u (p\u0103rerea cuiva despre el \u00eensu\u015fi)\u2026 \u00een raport de care el devine un spectator\u201d [24]. Aici intervine metafora \u201cwhite paper\u201d a lui Locke [25] c\u0103reia Husserl \u00eei d\u0103 alt\u0103 semnifica\u0163ie [26]. Dar \u015fi despre asta, \u00een alt text.<\/p>\n

(c) Este auto-medita\u0163ie care face ca Eu-l (p\u0103rerea cuiva despre el \u00eensu\u015fi) s\u0103 dispar\u0103 for\u0163\u00e2ndu-l \u00een el \u00eensu\u015fi \u015fi astfel apare \u00absinele\u00bb. Aceasta poate fi dat\u0103 de o afirmare treptat\u0103, mai degrab\u0103 spun\u00e2ndu-mi \u201cEu sunt\u201d \u00een timp ce \u00eencerc s\u0103 experimentez, adic\u0103 s\u0103 prind \u201cEul\u201d \u00een prezent \u00een loc s\u0103 mi-l reamintesc. \u00cen \u00eencercarea de a experimenta \u201cEul\u201d \u00een prezent, cineva va fi for\u0163at s\u0103 simt\u0103 sinele acestuia; aceasta este modul \u00een care Fink spune c\u0103 performan\u0163a tehnicii \u201eReduc\u0163iei\u2026\u201d dep\u0103\u015fe\u015fte umanul\u201d \u015fi vorbe\u015fte despre \u201cpatosul cuiva care filosofeaz\u0103\u201d.<\/p>\n

(d) Aduce Eul, transformat \u00een Sine transcendental, \u00een \u00abFiin\u0163are\u00bb.<\/p>\n

(e) Preg\u0103te\u015fte realizarea ulterioar\u0103 a \u00abfundamentului\u00bb ontologic al unui sistem de g\u00e2ndire. Nu este \u201co metod\u0103 subiectiv\u0103 pentru descoperirea, ca un fundament al interpret\u0103rii filosofice a lumii, ci o schi\u0163\u0103 obiectiv\u0103 din spiritul nostru, o obiectiv\u0103 esen\u0163\u0103 a ra\u0163iunii\u201d; mai cur\u00e2nd ea re-delimiteaz\u0103 solul fundamentului pe care problemele filosofice ale lumii pot s\u0103 apar\u0103. Subiectivitatea apare ulterior c\u00e2nd se stabile\u015fte \u00abfundamentul\u00bb, adic\u0103 premisele sistemului de g\u00e2ndire \u015fi c\u00e2nd se va \u00eencerca s\u0103 se fac\u0103 experien\u0163a (reduc\u0163ia) fenomenologic\u0103 comunicabil\u0103 prin limbaj. Iar \u00een aceast\u0103 etap\u0103 intervine, la stabilirea fundamentului, ra\u0163iunea (inclusiv logica) (vezi, de exemplu, independen\u0163a axiomelor \u015fi necontradic\u0163ia acestora una fa\u0163\u0103 de alta ca \u00een cazul axiomatiz\u0103rii clasice, aristotelice). O astfel de preg\u0103tire, prealabil\u0103 stabilirii fundamentului, se afl\u0103 \u00een spatele oric\u0103rei doctrine filosofice chiar dac\u0103 autorul nu este con\u015ftient de ea. \u201c Preg\u0103tirea stabilirii fundamentului unei filosofii (\u015fi nu stabilirea acestuia) este \u00eenceputul original al filosofului \u00eensu\u015fi care este capabil s\u0103 interpreteze filosofic lumea\u201d [27].<\/p>\n

\u00cen sensul celor de mai sus se poate vedea c\u0103 o asemenea \u00abpreg\u0103tire\u00bb nu este considerat\u0103 a \u00eensemna emiterea de propozi\u0163ii, idei sau altceva de acest fel, ci este precis self-<\/em>ul filosofului. Iar Fink spune \u201c este o eroare s\u0103 se presupun\u0103 c\u0103 principiile, \u00een acord cu care fundamentul unei filosofii (originale) este realizat, pot fi transportate, a\u015fa cum sunt ele, din conflictul filosofilor \u2013 ca un ideal normativ anterior\u201d [28]. Prin urmare privitor la \u201cmodul \u00een care se stabile\u015fte un astfel de fundament, acesta nu este un fel de \u00eentoarcere la legile care stau la baza ra\u0163iunii sau o avansare progresiv\u0103 c\u0103tre esen\u0163\u0103, ci medita\u0163ia prin care un astfel de fundament este preg\u0103tit \u015fi constituie \u00eentotdeauna prima decizie fundamental\u0103 a filosof\u0103rii\u201d.<\/p>\n

(f) Este o transformare personal\u0103 complet\u0103, comparabil\u0103 la \u00eenceput cu o conversie religioas\u0103 c\u0103ci: Eul redus \u201ecaut\u0103 c\u0103i apodictice certe, prin care se va putea constitui \u00een interioritatea sa pur\u0103 o exterioritate obiectiv\u0103. Aceasta are loc \u00een modul cunoscut prin care mai \u00eent\u00e2i vor fi deduse existen\u0163a \u015fi veracitatea lui Dumnezeu \u015fi apoi, prin intermediul lor, natura obiectiv\u0103, pe scurt fundamentul obiectiv al metafizicii \u015fi al \u015ftiin\u0163elor pozitive precum \u015fi acestea \u00eensele\u201d [29]. Dar a spune c\u0103: \u201cacesta este o mi\u015fcare spiritual\u0103 a sinelui care cuprinde \u00eentreg omul, ceea ce indic\u0103 ceva mai radical nu mai pu\u0163in straniu dec\u00e2t recitirea unei incanta\u0163ii\u201d [30] mi se pare, cel pu\u0163in, aventuros.<\/p>\n

(g) \u00cen urma unei asemenea experien\u0163e meditative, stabilirea fundamentului unui sistem de g\u00e2ndire depinde acum de individul care \u00eencearc\u0103 s\u0103-l comunice (mai mult sau mai pu\u0163in \u00abra\u0163ional\u00bb) d\u00e2ndu-i un sens filosofic sau unul teologic sau, de ce nu, artistic, \u00een func\u0163ie de paradigma nou\u0103 care vrea s-o transmit\u0103 sau de paradigma care o accept\u0103. Pentru c\u0103, trebuie s\u0103 ne reamintim, o paradigm\u0103 nu este o revolu\u0163ie a g\u00e2ndirii prin \u201efalsificarea ipotezelor\u201d a\u015fa cum afirm\u0103 Popper, ci \u201eo constela\u0163ie de convingeri, valori \u015fi tehnici \u00eemp\u0103rt\u0103\u015fite de membrii unei anumite comunit\u0103\u0163i (comunitate care, ini\u0163ial, poate fi format\u0103 dintr-un singur individ)\u201d cum zice Khun. Prin urmare, repet, trebuie s\u0103 se fac\u0103 clar distinc\u0163ie \u00eentre preg\u0103tirea fundamentului prin \u201eReduc\u0163ie fenomenologic\u0103\u201d \u015fi stabilirea acestuia. Deoarece stabilirea, \u00een afar\u0103 de faptul c\u0103 re\u0163ine unele insight<\/em>-uri ontologice provocate de \u00abReduc\u0163ie\u00bb, ea poate fi (\u015fi este) denaturat\u0103 at\u00e2t de \u201econvingeri \u015fi valori acceptate\u201d c\u00e2t \u015fi de unele restric\u0163ii \u00ablogice\u00bb de limbaj – a\u015fa numitele \u00abtehnicii\u00bb din defini\u0163ia anterioar\u0103 – (nu neap\u0103rat aristotelice; pot, de exemplu, s\u0103 fie \u015fi hegeliene \u00een cadrul unui discurs bazat pe o logic\u0103 speculativ\u0103 sau de alt\u0103 natur\u0103, cum ar fi \u00abLogica transcendental\u0103\u00bb a lui Kant sau \u00abLogica dogmelor\u00bb a lui Blaga, etc., etc.). Lucrul acesta, \u00eentr-un alt registru, este spus \u015fi de intui\u0163ionismul matematic prin vocea lui Heyting: \u201eLimbajul \u00een care ea se exprim\u0103, fie acel obi\u015fnuit, fie cel formalizat, nu serve\u015fte dec\u00e2t la comunicarea rezultatelor matematice ob\u0163inute \u015fi ofer\u0103 numai o imagine \u2013 Bild<\/em> \u2013 a matematicii, dar matematica nu este aceast\u0103 imagine \u015fi, cu at\u00e2t mai pu\u0163in, limbajul \u00een care ea se exprim\u0103\u201d [31]. Aici, se poate spune c\u0103 teologia, filosofia, \u015ftiin\u0163a \u015fi arta (pentru c\u0103 \u015fi ea are \u00ablogica\u00bb ei), converg \u00een sensul c\u0103, o oper\u0103 adev\u0103rat\u0103, volens nolens<\/em>, este rezultatul unui ceva<\/em> de natura unei Reduc\u0163ii fenomenologice; dar ele diverg \u00een func\u0163ie de scopul urm\u0103rit c\u00e2t \u015fi de modul specific de exprimare. \u00cen acest sens se pot da nenum\u0103rate exemple din lucr\u0103rile elevilor lui Husserl \u015fi ale altora care au fost puternic influen\u0163a\u0163i de opera husserlian\u0103, de\u015fi activau \u00een varii domenii, mai mult sau mai pu\u0163in legate de filosofie [32].
\n 
\n4. Remarci finale \u015fi rezumat<\/em><\/strong><\/p>\n

 <\/p>\n

1. Reduc\u0163ia fenomenologic\u0103 este o tehnic\u0103 prin care ne ridic\u0103m pe un alt nivel care condi\u0163ioneaz\u0103 nivelul Empiric (ceea ce Mihai \u015eora nume\u015fte \u201edesituare\u201d [33]).<\/p>\n

2. \u00cen contextul occidental, din Reduc\u0163ia fenomenologic\u0103 (dar nu numai) a derivat \u015fi a\u015fa numita filozofie \u00abFirst person\u00bb bazat\u0103, \u00een subtext, pe \u00abWhat I Am\u00bb. Cum, tot a\u015fa, s-a conturat mai precis \u015fi \u00abAlteritatea\u00bb pornind de la intersubiectivitate<\/em>.<\/p>\n

3. Reduc\u0163ia fenomenologic\u0103 nu stabile\u015fte fundamentul unui sistem de g\u00e2ndire ci preg\u0103te\u015fte\/ premerge (uneori implicit) stabilirea unui asemenea fundament.<\/p>\n

4. Dup\u0103 insight-<\/em>ul produs de o Reduc\u0163ie fenomenologic\u0103, intervine, la stabilirea fundamentului unui sistem de g\u00e2ndire, paradigma acceptat\u0103 sau propus\u0103 care \u0163ine acum de \u201eo constela\u0163ia de convingeri, valori \u015fi tehnici \u00eemp\u0103rt\u0103\u015fite de membrii unei anumite comunit\u0103\u0163i (care poate, la limit\u0103, s\u0103 fie alc\u0103tuit\u0103 de un singur membru atunci c\u00e2nd se propune o nou\u0103 paradigm\u0103)\u201d; dar, \u00een cadrul fundamentului se reg\u0103sesc \u015fi urme substan\u0163iale, uneori vizibile, alte ocultate, ale insight-<\/em>ului Reduc\u0163iei.<\/p>\n

5. \u00cen acest moment apare diferen\u0163a dintre o abordare religioas\u0103, una filosofic\u0103, matematic\u0103, \u015ftiin\u0163ific\u0103 sau artistic\u0103 (inclusiv mixturi ale celor anterioare). Aici, se poate spune c\u0103 teologia, filosofia, matematica, \u015ftiin\u0163a \u015fi arta (pentru c\u0103 \u015fi ea are \u00ablogica\u00bb ei), converg \u00een sensul c\u0103, fundamentul unei opere adev\u0103rate, volens nolens<\/em>, este, \u00eentotdeauna, rezultatul unui \u201eceva\u201d de natura unei Reduc\u0163ii fenomenologice; dar ele diverg \u00een func\u0163ie de scopul urm\u0103rit c\u00e2t \u015fi de modul specific de exprimare.<\/p>\n

6. Transform\u0103 subiectul \u00eentr-un \u00abPrivitor\u00bb\/\u00abMartor\u00bb\/\u00abSpectator\u00bb care, prin neimplicarea sa, poate privi cu ochi critic lumea (empiric\u0103) care a fost \u00abscoas\u0103 din joc\u00bb.<\/p>\n

7. Caracteristicile (a)\u2026(g) constituie \u015fi o gril\u0103 de verificare dac\u0103 o Reduc\u0163ie fenomenologic\u0103 este real\u0103 sau este doar o iluzie transcendental\u0103 (ceva de genul unei auto-hipnoze patologice sau un fenomen de tip \u00abfata morgana\u00bb).<\/p>\n

*<\/p>\n

Nu pot s\u0103 \u00eenchei f\u0103r\u0103 a men\u0163iona alte aspecte ale Reduc\u0163iei fenomenologice, legate de: \u201cApofatic \u015fi catafatic\u201d (P\u0103rintele A. Scrima [34] \u015fi P\u0103rintele Dumitru St\u0103niloaie [35]), psihologia lacanian\u0103 care-l face pe Richir s\u0103 introduc\u0103 \u00een fenomenologie un alt fel de analitic\u0103 a limbajului [36] \u015fi nu \u00een ultimul r\u00e2nd, Virgil Ciomo\u015f cu a sa De la Experien\u0163a sublimului la starea de excep\u0163ie<\/em> [37].<\/p>\n

\u015ei, mai adaug: nu se poate s\u0103 nu se observe c\u0103 Reduc\u0163ia fenomenologic\u0103 este similar\u0103, dar nu identic\u0103<\/em><\/strong>, cu tehnici extrem-orientale de medita\u0163ie. \u015ei este similar\u0103 dar nu identic\u0103 cu astfel de tehnici deoarece apar diferen\u0163e semnificative \u00eentre cele dou\u0103 tipuri (a se vedea, \u00een acest sens, de exemplu [38])<\/p>\n

Dar toate acestea (\u015fi altele), \u00een texte viitoare deoarece dep\u0103\u015fesc cadrul propus al lucr\u0103rii de fa\u0163\u0103.<\/p>\n

 
\n <\/p>\n

NOTE<\/strong><\/p>\n

[1] Fink Eugen, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method<\/em>. Translated by Ronald Bruzina. Bloomington: Indiana University Press, 1995.<\/p>\n

[2] Fink Eugen, What Does the Phenomenology of Edmund Husserl Want to Accomplish?<\/em> Translated by Arthur Grugan. Research in Phenomenology <\/em> 2, (1972)<\/p>\n

[3] Cogan John, The Phenomenological Reduction<\/em>, http:\/\/www.iep.utm.edu\/phen-red\/<\/a> (5.01.2011).<\/p>\n

[4]Husserl Edmund, Philosophy as Rigorous Science<\/em>, 1911.<\/p>\n

[5] Husserl Edmund, Medita\u0163ii carteziene<\/em> , ed. Humanitas, 1994.<\/p>\n

[6] Husserl Edmund, Philosophy as Rigorous Science. <\/em><\/p>\n

[7] Husserl, op. cit., p. 99.<\/p>\n

[8] Ibid., p. 99.<\/p>\n

[9] Ibid., p. 80.<\/p>\n

[10] Ibid., pp. 80 \u2013 81.<\/p>\n

[11] Ibid., p. 81.<\/p>\n

[12] Ibid., p. 80.<\/p>\n

[13] Ibid., pp. 81 \u2013 82.<\/p>\n

[14] Ibid., p. 82.<\/p>\n

[15]Ibid., p. 86.<\/p>\n

[16] Citat \u00een: John Cogan, The Phenomenological Reduction<\/em>, http:\/\/www.iep.utm.edu\/phen-red\/<\/a> (\u201cIn this regard, it is helpful to recall the phrase used in Sixth Cartesian Meditation<\/em> to describe the same thing, namely, \u00abcaptivation-in-an-acceptedness\u00bb. The situation Fink it describing is this: the lives that we live in our everyday world are lived in toto<\/em> with that world, i.e., the world, as we understand it, is part of what makes us who we think we are; and, conversely, the world is only what it <\/em>is (what we think it is) by virtue of having us<\/em> in it, because when we think of the totality of the world, we must remember that it is a totality already<\/em> containing us thinking it.\u201d)<\/p>\n

[17] <\/strong>Ionu\u0163 Isac, Introducere \u00een Filosofia structural-fenomenologic\u0103. Paradigma Ortofizicii<\/em>, p.31, ed. Ardealul T\u00e2rgu-Mure\u015f, 2001.<\/p>\n

[18] Exist\u0103 \u00eens\u0103, conform Ciomo\u015f (De la experien\u0163a sublimului la starea de excep\u0163ie<\/em>, ed. Paideia, 2006, pp. 97 \u2013 98), \u201co eterogenitate arhitectural\u0103 relativ\u0103 la categoriile kantiente \u00een raport cu \u00abspa\u0163iul \u00bb \u015fi \u00abtimpul\u00bb intui\u0163iei (sensibile), ceea ce conduce la un fel de \u00abgeometrie variabil\u0103\u00bb a acestei arhitecturi. Iar acest lucru se \u00eent\u00e2mpl\u0103 \u00eenca din cea de a doua variant a Criticii ra\u0163iunii <\/em>pure \u015fi apare mai pregnant \u00een Critica facult\u0103\u0163ii de judecare\u201d. <\/em>\u015ei aceasta deoarece \u201cAnalitica transcendental\u0103…confirm\u0103 f\u0103r\u0103 nici o umbr\u0103 de\u2026\u00eendoial\u0103 faptul urm\u0103tor: \u2018Conceptele pure ale intelectului se raportez\u0103\u2026.la obiecte ale intui\u0163iei \u00een genere<\/span> (s.m. G.M.), f\u0103r\u0103 a determina dac\u0103 e cea a noastr\u0103 obi\u015fnuit\u0103 (adic\u0103 intui\u0163ia restric\u0163ionat\u0103 de spa\u0163iu \u015fi timp, n.m. G.M.) sau o alta<\/span> (s.m. G.M.), cu condi\u0163ia s\u0103 fie doar sensibil\u0103\u2019 (Im. Kant, Krit der reinen Vernuft <\/em> B 151)\u201d, <\/em>ceea ce-l face pe Ciomo\u015f s\u0103 constate, \u00een acord cu Merleau-Ponty: \u201cc\u0103 aplica\u0163ia categoriilor [kantiene] la nivelul \u00abobiectelor\u00bb sensibile \u00ab\u00een genere\u00bb r\u0103m\u00e2ne autonom\u0103 \u00een raport cu orice form\u0103 de \u2026sensibilitate\u2026\u015fi c\u0103, \u00een consecin\u0163\u0103, ar putea exista alte intui\u0163ii pure – dec\u00e2t cele ale spa\u0163iului \u015fi timpului – (la fel de bine ca aceste dou\u0103 din urm\u0103) \u00een m\u0103sur\u0103 s\u0103 furnizeze materialul necesar unei asemenea aplica\u0163ii.\u201d\u2026Astfel \u201ceterogenitatea arhitectonic\u0103 dintre intellect \u015fi sensibilitate \u2013 recunoscut\u0103 de Kant \u00eensu\u015fi (Im. Kant, Krit der reinen Vernuft <\/em> A 138 \/ B 177 151) \u2013 demonstreaz\u0103 nu numai autonomia lor\u2026\u00een calitate de facult\u0103ii ale cunoa\u015fterii \u00ab\u00een genere\u00bb ci presupune, \u00een plus, un fel de varia\u0163ie \u00een interiorul fiec\u0103reia dintre ele \u2026\u015fi implicit a oric\u0103rei arhitectonici constituite, pe care autorul nu putea, totu\u015fi, s\u0103 o formuleze, chiar dac\u0103 a preg\u0103tit-o: \u2019[categoriile] nu sunt dec\u00e2t reguli pentru un intellect a c\u0103rui facultate , st\u0103 doar \u00een g\u00e2ndire<\/span> (s.m. G.M. \u015fi nu \u00een \u00aboprirea\u00bb acesteia ca \u00een cadrul Reduc\u0163iei fenomenologice<\/em>, n.m. G.M.), adic\u0103 \u00een actul de a aduce la unitatea apercep\u0163iei sinteza diversului care i-a fost dat din alt\u0103 parte prin intui\u0163ie, un intellect care nu cunoa\u015fte<\/em>, a\u015fadar, numic prin el \u00eensu\u015fi, ci leag\u0103 \u015fi ordoneaz\u0103 doar material cuno\u015fterii, intui\u0163ia, care trebuie s\u0103-i fie dat\u0103 de un obiect [lucru \u00een sine]. Or, despre particularitatea intelectului nostru de a nu efectua unitatea apercep\u0163iei a priori <\/em>dec\u00e2t cu ajutorul categoriilor \u015fi numai \u00een acest mod \u015fi \u00een acest num\u0103r al lor, nu se poate indica nici o ra\u0163iune\u2019 <\/em>(ibid, B. 145 \u2013 146). \u201c<\/p>\n

[19]Husserl, Crisis<\/em> Part III- a , p. <\/em>137. (\u201cPerhaps it will even become manifest that the total phenomenological attitude and the epoche belonging to it are destined in essence to effect, at first, a complete personal transformation, comparable in the beginning to a religious conversion, which then, however, over and above this, bears within itself the significance of the greatest existential transformation which is assigned as a task to mankind as such.\u201d)<\/p>\n

[20] Husserl Edmund, Medita\u0163ii carteziene<\/em> , ed. Humanitas, 1994, p. 33.<\/p>\n

[21]Fink, Sixth Cartesian Meditation\u2026 <\/em> p. 39.<\/p>\n

[22] Cogan John, The Phenomenological Reduction<\/em>, http:\/\/www.iep.utm.edu\/phen-red\/<\/a> (5.01.2011) (\u201cThe path to the attainment of this perspective is a species of meditation, requiring rigorous, persistent effort and is no mental exercise\u201d)<\/p>\n

[23]Cogan, op. cit. (\u201cWhat is aimed at with these outward preparations is the goal of taking as much of the world \u201cout of play\u201d as possible, leaving only the meditative task to occupy one\u2019s attention\u201d)<\/p>\n

[24] Husserl Ednund, Criza umanit\u0103\u0163ii europene \u015fi filosofia \u2013 Partea I-a<\/em>, p. 66, ed. Paideia, 2003.<\/p>\n

[25] Locke J., Eseu asupra intelectului omenesc, <\/em>ed. \u015etiin\u0163ific\u0103, 1964, p. 81. <\/em>(\u201eS\u0103 presupunem, deci, c\u0103 mintea este oarecum ca \u015fi o coal\u0103 alb\u0103 (white paper) pe care nu st\u0103 nimic scris; c\u0103 e lipsit\u0103 de orice idee; cum ajunge ea s\u0103 fie \u00eenzestrat\u0103? De unde dob\u00e2nde\u015fte ea aceast\u0103 nem\u0103surat\u0103 mul\u0163ime de idei pe care imagina\u0163ia f\u0103r\u0103 odihn\u0103 \u015fi f\u0103r\u0103 margini a omului i-o \u00eenf\u0103\u0163i\u015feaz\u0103 \u00eentr-o diversitate aproape nesf\u00e2r\u015fit\u0103? De unde are ea toate elementele ra\u0163iunii \u015fi ale cunoa\u015fterii? La aceasta eu r\u0103spund \u00eentr-un cuv\u00e2nt: din experien\u0163\u0103\u2026Observa\u0163ia noastr\u0103, \u00eendreptat\u0103 fie spre obiectele exterioare sensibile, fie spre procesele l\u0103untrice ale min\u0163ii noastre, pe care le percepem \u015fi asupra c\u0103rora reflect\u0103m, este cea ce procur\u0103 intelectului toate elementele g\u00e2ndirii\u2026Mai \u00eent\u00e2i, sim\u0163urile noastre venind \u00een atingere cu anumite obiecte sensibile introduc \u00een minte diferite percep\u0163ii distincte ale lucrurilor\u2026\u00cen al doilea r\u00e2nd cel\u0103lalt izvor din care experien\u0163a alimenteaz\u0103 intelectul cu idei este preconceperea proceselor l\u0103untrice ale propriei min\u0163i<\/span> (s. m. G.M.)\u2026Fiecare om are \u00een el \u00eensu\u015fi acest izvor de idei \u015fi cu toate c\u0103 acesta nu este un sim\u0163, \u00eentruc\u00e2t nu are de-a face \u00eentru nimic cu obiectele exterioare, totu\u015fi se aseam\u0103n\u0103 foarte mult \u015fi ar putea fi numit destul de propriu \u00absim\u0163 intern\u00bb<\/span>(s. m. G.M.)\u201d)<\/p>\n

[26]Husserl E., Criza umanit\u0103\u0163ii europene \u015fi filosofia, <\/em>ed. Paideia, 2003. P. 131. (\u201eF\u0103c\u00e2nd abstrac\u0163ie de nume, aceasta ne duce \u00eenapoi la John Locke \u015fi \u015fcoala sa p\u00e2n\u0103 la John Stuart Mill\u2026\u00cen felul acesta, prin eliminarea tuturor chestiunilor transcendentale trebuie s\u0103 lu\u0103m \u00een considerare numai acea \u015fcoal\u0103 \u00abfenomenologic\u0103\u00bb \u00een ansamblu. Pentru ea, pentru psihologia ei este caracteristic\u0103 \u00een\u0163elegerea, care se anun\u0163\u0103 \u00een metafora lockean\u0103 \u00abwhite paper\u00bb, a sufletului pur ca un complex sau amalgam de date care coexist\u0103 \u015fi se succed temporal, decurg\u00e2nd par\u0163ial dup\u0103 reguli proprii<\/span> (s.m. G.M.), par\u0163ial dup\u0103 reguli psihofizice. Psihologia descriptiv\u0103 ar avea astfel de deosebit \u00een mod clasificatoriu felurile fundamentale ale acestor \u00abdate sensibile\u00bb [diferite de] date ale \u00abexperien\u0163ei interne\u00bb<\/span> (s.m. G.M.\u201d.)<\/p>\n

[27] Fink, Eugen. What Does the Phenomenology of Edmund Husserl Want to Accomplish?<\/em> Translated by Arthur Grugan. Research in Phenomenology<\/em> 2, (1972): pp. 10 – 11 (\u201cNow, first of all, what does the \u00abidea of the ground-laying of ohilosophy\u00bb mean? The laying-of-aground of a philosophy is the original beginning of the philosopher himself, not with and for other but for himself alone; it is the disclosing of the ground which is capable of bearing the totality of a philosophical interpretation of the world. Regaldless of how such a ground-laying is carried out \u2013 be it as a return to the conceled, a priori law-giving of reason, or be it as a progression towards essentials, and the like \u2013 the meditation, in whic such a ground-laying is carried out, is always the first, fundamental decision of a philozophizing. It is a fateful error to suppose that the principles, in accordance with which a ground-laying of philosophy is to proceed, would be present-transported, as it were, from the conflict pf philosophers \u2013 as a normative ideal prior to and outside of that philosophy. The commencement of the idea of laying-a-ground, which determines a philosophy, is always already the implicit (and perhaps only obscurely conscious) fore-grasp upon the system<\/em>. Thus in embryonic form, the idea of the system is sketched out in the idea of laying-a-ground.\u201d)<\/p>\n

[28] Fink, idem, p. 11 (a se vedea textul \u00een englez\u0103 de la nota [27]).<\/p>\n

[29] Husserl Edmund, Medita\u0163ii carteziene<\/em> , ed. Humanitas, 1994, p. 33.<\/p>\n

[30]Cogan John, The Phenomenological Reduction<\/em>, http:\/\/www.iep.utm.edu\/phen-red\/<\/a> (5.01.2011) ( In the course of this practice, one will become aware of the three \u00abI\u00bb is the human ego, the constituting ego, and the onlooker, or spectator. It is unlikely that much progress will be made on the first attempt; however, each try makes the return easier until there will come a day when you feel your consciousness rising (or yourself sinking) and the brightness of the world around you seems to be increasing.<\/p>\n

At that point you will know<\/em> \u00abI AM\u00bb and your perspective on the world will be the one that Husserl has promised\u2014you will be a phenomenologist and will never be the same again. Indeed, Fink says that \u201cthe phenomenological \u00abepoch\u00e9\u00bb, is anything but a non committal, \u00abmerely\u00bb theoretical, intellectual act; it is rather a spiritual [geistig<\/em>] movement of one\u2019s self encompassing the entire man and, as an attack upon the \u00abstate-of-motionlessness\u00bb supporting us in our depths, the pain of a fundamental transformation down to our roots\u201d (Accomplish,<\/em> p. 9). Adding that in the epoch\u00e9 \u201cthe transcendental tendency that awakens in man and drives him to inhibit all acceptednesses nullifies man himself; man un-humanizes [entmenscht]<\/em> himself\u201d (Sixth,<\/em> 40). It should be clear from these passages that whatever<\/em> is involved in the epoch\u00e9, it is certainly no mere mental<\/em> exercise; and if we take Fink and Husserl at their word, it is a \u201cspiritual movement of one\u2019s self encompassing the entire man\u201d, which would indicate a far more radical<\/em> effort than seems indicated by some who treat the phenomenological reduction as something no more strenuous than exercising the imagination or reciting an incantation<\/span> (s.m. G.M.)).<\/p>\n

[31] citat \u00een Anton Dumitriu, Istoria logicii<\/em>, ed. Didactic\u0103 \u015fi pedagogic\u0103, 1969, p.707<\/p>\n

[32] Edith Stein<\/a> , Ludwig Landgrebe<\/a> , Eugen Fink<\/a>, Roman Ingarden<\/a> , Max Scheler<\/a>, Nicolai Hartmann<\/a>, Emmanuel Levinas<\/a>, Jean-Paul Sartre<\/a>, Maurice Merleau-Ponty<\/a>, Gabriel Marcel<\/a>, Kurt G\u00f6del<\/a>, Hermann Weyl<\/a>, Rudolf Carnap<\/a>, Paul Ricoeur<\/a>, Jacques Derrida<\/a>, Ortega y Gasset<\/a> etc., ca s\u0103 nu mai vorbim de Heidegger \u015fi, mai recent, de Marc Richir .<\/p>\n

[33] Mihai \u015eora, Sarea p\u0103m\u00e2ntului<\/em>, ed. Humanitas, 2006.<\/p>\n

[34] Scrima A., L\u2019apophase et ses connotation selon la tradition spirituelle de l\u2019Orient chr\u00e9tien<\/em> \u00een Le Vide. Exp\u00e9rience spirituelle en Occident et en Orient<\/em>, ed. Hermes, Paris, 1969.<\/p>\n

[35] St\u0103niloaie Dumitru, Teologia Dogmatic\u0103 Ortodox\u0103<\/em>, vol. I, ed. Institutului Biblic \u015fi de Misiune al Bisericii Ortodoxe Rom\u00e2ne, 1996.<\/p>\n

[36] Richir Marc, Fragments ph\u00e9nom\u00e9nologiques sur le langage<\/em>, ed. J\u00e9r\u00f4me Millon, 2008. <\/a><\/p>\n

[37] Ciomo\u015f Virgil, De la Experien\u0163a sublimului la starea de excep\u0163ie, <\/em>ed. Paideia, 2006<\/p>\n

[38] Lusthaus Dan, Buddhist phenomenology \u2013 A Philosophical Investigation of Yogachara Buddhism and Ch\u2019eng Wei-Shih lu,<\/em>ed. RoutledgeCruzon, 2002; Cook Francis H., Hua-yen Buddhism \u2013 The Jewel Net of Indra<\/em>, ed. The Pensylvania State University Press, 1977; Garma C. C. Chang, The Philosophy of Hawa Yen Buddhism<\/em>, ed. The Pensylvania State University Press, 1971, etc.<\/p>\n

 <\/p>\n

 <\/p>\n

BIBLIOGRAFIE<\/strong><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
 <\/p>\n

1.Ciomo\u015f Virgil,<\/td>\n

 <\/em><\/p>\n

De la Experien\u0163a sublimului la starea de excep\u0163ie, <\/em>ed. Paideia, 2006<\/td>\n<\/tr>\n

2.Cogan John,<\/td>\nThe Phenomenological Reduction<\/em>, http:\/\/www.iep.utm.edu\/phen-red\/<\/a> (5.01.2011).<\/td>\n<\/tr>\n
3.Cook Francis H.,<\/p>\n

 <\/p>\n

4.Dumitriu Anton,<\/td>\n

Hua-yen Buddhism \u2013 The Jewel Net of Indra<\/em>, ed. The Pensylvania State University, 1977<\/p>\n

Istoria logicii<\/em>, ed. Didactic\u0103 \u015fi edagogic, 1969.<\/td>\n<\/tr>\n

5.Fink Eugen,<\/td>\nWhat Does the Phenomenology of Edmund Husserl Want to Accomplish?<\/em> Translated by Arthur Grugan. Research in Phenomenology <\/em> 2, (1972).<\/td>\n<\/tr>\n
6.Fink Eugen,<\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n

 <\/p>\n

7.Garma C. C. Chang,<\/p>\n

<\/strong><\/td>\n

Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method<\/em>. Translated by Ronald Bruzina. Bloomington: Indiana University Press, 1995.<\/p>\n

The Philosophy of Hawa Yen Buddhism<\/em>, ed. The Pensylvania State University Press, 1971.<\/td>\n<\/tr>\n

8.Husserl Edmund,<\/td>\nPhilosophy as Rigorous Science<\/em>, 1911.<\/em><\/td>\n<\/tr>\n
9.Husserl Edmund,<\/td>\nMedita\u0163ii carteziene<\/em> , ed. Humanitas, 1994.<\/td>\n<\/tr>\n
10.Husserl Edmund,<\/td>\nCriza umanit\u0103\u0163ii europene \u015fi filosofia<\/em>, ed. Paideia, 2003.<\/em><\/td>\n<\/tr>\n
11.Ionu\u0163 Isac,<\/td>\nIntroducere \u00een Filosofia structural-fenomenologic\u0103. Paradigma Ortofizicii<\/em>, ed. Ardealul T\u00e2rgu-Mure\u015f, 2001.<\/em><\/td>\n<\/tr>\n
12.Locke John, <\/em><\/td>\nEseu asupra intelectului omenesc, <\/em>ed. \u015etiin\u0163ific\u0103, 1964.<\/td>\n<\/tr>\n
13.Lusthaus Dan,<\/td>\nBuddhist phenomenology \u2013 A Philosophical Investigation of Yogachara Buddhism and Ch\u2019eng Wei-Shih lu,<\/em>ed. RoutledgeCruzon, 2002.<\/td>\n<\/tr>\n
14.Richir Marc, <\/a><\/td>\nFragments ph\u00e9nom\u00e9nologiques sur le langage, <\/em>ed. J\u00e9r\u00f4me Millon, 2008.<\/em><\/td>\n<\/tr>\n
15.Scrima Andr\u00e9, <\/em><\/td>\nL\u2019apophase et ses connotation selon la tradition spirituelle de l\u2019Orient chr\u00e9tien<\/em> \u00een Le Vide. Exp\u00e9rience spirituelle en Occident et en Orient<\/em>, ed. Hermes, Paris, 1969.<\/td>\n<\/tr>\n
16.\u015eora Mihai,<\/td>\nSarea p\u0103m\u00e2ntului<\/em>, ed. Humanitas, 2006.<\/td>\n<\/tr>\n
17.St\u0103niloaie Dumitru,<\/td>\nTeologia Dogmatic\u0103 Ortodox\u0103<\/em>, vol. I, ed. Institutului Biblic \u015fi de Misiune al Bisericii Ortodoxe Rom\u00e2ne, 1996.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

 <\/p>\n


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[1]<\/a> Dr. ing., prof. consultant, senior adviser in Disaster Reconery and Business Continuity Services (Computer Sharing Bucharest); ultima carte: Dincolo de ironie \u015fi ironism \u2013 Plec\u00e2nd de la discu\u0163ii virtual cu unii clasici de marc\u0103 ai PoMo<\/em>, ed. Paideia, 2010; contact: gmnoema@yahoo.com<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

occident & orient [1] de Gorun Manolescu [1]   Abstract. This text emphasizes that the Husserl\u2019s Phenomenological Reduction is a special form of meditation. And it is as such because, unlike ordinary meditation, which involves the mind, this more radical form requires a blocking of the mind, and a radical transformation of the individual performing […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[739,27,779],"tags":[1153,1117,28,1154],"class_list":["post-7468","post","type-post","status-publish","format-standard","hentry","category-egophobia-32","category-filosofie","category-occident-orient","tag-egophobia-32","tag-filosofie","tag-gorun-manolescu","tag-occident-orient"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6DakB-1Ws","_links":{"self":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/7468","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7468"}],"version-history":[{"count":6,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/7468\/revisions"}],"predecessor-version":[{"id":7848,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/7468\/revisions\/7848"}],"wp:attachment":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7468"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7468"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7468"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}