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The Yearbook on History and Interpretation of Phenomenology 2015

New Generative Aspects in Contemporary Phenomenology


Edited By Jana Trajtelová

The Yearbook on History and Interpretation of Phenomenology 2015 is dedicated to the question of generativity, and more broadly to the generative aspects of and in contemporary phenomenology. We continue to proceed in Husserlian research as well as to address newly emerging contemporary cultural, political, and ecological phenomena. This invites and welcomes a creative involvement with a generative phenomenological approach, which tries to address such phenomena as the liminality and volatility of experience, interpersonal and intercultural communication, home and alienness, identity and difference, globalization and fundamentalism, migration and interculturalism, and searches for the meaning of authentic sociality, morality or religiosity of human persons.


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The Invention of a Paradigm The Normative Conceptions of the Lifeworld in Habermas (Fabrício Pontin)


Fabrício Pontin The Invention of a Paradigm The Normative Conceptions of the Lifeworld in Habermas Abstract This article aims at elucidating Habermas’ critique of the phenomenological method while clarifying his own conception of the Lifeworld as a normative, homogenic comprehension of the process of subject constitution and language. In order to do so, a review of the Husserlian understanding of the Lifeworld in the Crisis, as well as the later steps for a provisional, generative conception of Lifeworld will be provided, along with an attempt to recast the debate between the sociological and hermeneutic appropriation of the Lifeworld in Alfred Schutz which motivate Habermas to turn away from a phenom- enological perspective. The article closes with elements for a phenomenological critique of Habermas’ concept of the Lifeworld. Keywords: Lifeworld, Hermeneutic Idealism, Social Philosophy, Communicative Reason In this article,1 I will attempt to show how Habermas turns away from a critical- phenomenological perspective, heavily influenced by Husserl and Marcuse, and towards an analytic and pragmatic understanding of language and society. I want to point out that there is very little phenomenology in Habermas’ appropriation of the concept of Lebenswelt. I concede that Habermas provides us with a fasci- nating re-assessment of some classical elements in the philosophy of Edmund Husserl, but in his “critique of functionalist Reason”, he seems to abandon most of the methodological elements that would allow us to call his own method “phenomenological.” Habermas seems to see phenomenology in terms of a philosophy of conscious- ness...

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