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When one speaks of hyletics and the lived body, it is clear that one is referring to Edmund Husserl, who believed that the hyletic dimension is the first layer of the constitution of the human being and that it is strictly connected to corporeity. This dimension, its constituent elements, and its cognitive structure can be uncovered by mining the interiority of the human being and her lived experiences [Erlebnisse], which are the privileged tools for investigating and comprehending how interior and external reality are constituted. Through the phenomenological method one is able to analyze the relation between the lived body and cyberspace while understanding the role our corporeity plays in virtual space. I maintain that this relation is the conditioned, in part, by the work of our imagination that deploys visible signs in and through artificially constructed tools and instruments.

In meinem Beitrag behandle ich zwei Themen, die miteinander verbunden sind und wechselseitig aufeinander verweisen: Das erste Thema betrifft eine kritische Bewertung der phanomenologischen Philosophie, so wie diese in dem Vorschlag ihres Grunders Edmund Husserl gestaltet und von seiner Schulerin Edith Stein weitergefuhrt wurde. Das zweite betrifft den Beitrag in dem besonderen Bereich dieses Denkens fur die Begrundung von Fragen, die wir als metaphysische Fragen definieren und die also die Konstitution und den Sinn des Menschen, der Natur und die letzte Rechtfertigung all dessen in einem Absoluten betreffen. Ich wahle Husserl und Stein fur diese Reflexion, weil ich ihren phanomenologischen Ansatz als ‚klassisch‘ betrachte.

Sofia Vanni Rovighi was one of the first Italian thinkers to introduce Husserl’s phenomenology into Italy. Though her philosophical approach was linked up with the medieval philosophy and with Aristotelian-Thomist metaphysics, she deeply appreciated Husserl’s analyses in the field of gnoseology. She discovered the medieval root of intentionality, considering Husserlian phenomenology as the contemporary inheritance of this notion. Notwithstanding some objections which she raised against Husserl regarding metaphysical questions, she truly undertook to understand the theoretical value of his phenomenology.

L'articolo inizia con un commento all'incontro di Gesu con la Samaritana (Gv 4) in cui appare chiaramente il ruolo che Egli assegna alla donna, ruolo riconosciuto dopo lunghi secoli da Giovanni Pao...

Entrevista conduzida junto à professora Angela Ales Bello, sobre fenomenologia da religião.

Due sono i contributi importanti di Edith Stein rispetto al tema che s’intende trattare: 1) la sua proposta antropologica che sintetizza, in modo geniale, l’analisi fenomenologia dell’umano inaugurata da Edmund Husserl e il contributo della filosofia medievale attraverso la lettura, in particolare, dei testi di Agostino e Tommaso d’Aquino; 2) la sua riflessione personale sulla questione del femminismo, che si andava diffondendo al suo tempo in Germania, riflessione che sfocia nella sua teorizzazione di quella che definisco l’”antropologia duale”. Nell’indagare l’essere umano maschile e femminile la Stein si pone da diversi punti di vista: psicologico, sociologico, storico, filosofico e anche teologico, cosa che la consente di esaminare in modo completo un fenomeno complesso che investe i costumi umani, che ha inciso per millenni nella storia dell’umanità e che continua a essere presente, cioè la sottomissione del femminile. Ella propone, al contrario, l’uguaglianza fra i due pur nella differenza. Ricercando le origini di tale fenomeno dal punto di vista teologico Edith Stein si rifà alle Sacre Scritture della tradizione ebraico – cristiana e rilegge il contributo del Genesi e l’azione di Redenzione di Gesù Cristo. La sua è una proposta che deve essere ritenuta veramente costruttiva e, a mio avviso, una de le più importanti nell’ambito degli studi di genere; in essa si può trovare una critica convincente alle teorie deboliste della cultura contemporanea.Parole chiave: antropologia duale; femminismo; fenomenologia; Edith Stein ResumoHá duas importantes contribuições de Edith Stein para o tema que se pretende tratar: 1) a sua proposta antropológica que sintetiza, de forma brilhante, a análise fenomenológica do ser humano inaugurada por Edmund Husserl e a contribuição da filosofia medieval através da leitura, em particular, dos textos de Agostinho e Tomas de Aquino; 2) sua reflexão pessoal sobre a questão do feminismo, que se difundia em sua época na Alemanha, uma reflexão que leva à sua teorização do que defino como “antropologia dual”. Ao investigar o ser humano masulino e feminino, Stein se coloca em diferentes pontos de vista: psicológico, sociológico, histórico, filosófico e até teológico, o que lhe permite analisar de forma abrangente um fenômeno complexo que envolve os costumes humanos, que incide há milênios na história da humanidade e que continua presente: a submissão do feminino. Ela propõe, ao contrário, a igualdade entre os dois, mesmo na diferença. Pesquisando as origens deste fenômeno do ponto de vista teológico, Edith Stein refere-se às Escrituras da tradição judaico-cristã e relê a contribuição do Gênesis e a ação da Redenção de Jesus Cristo. É uma proposta que deve ser considerada realmente construtiva e, em nosso entendimento, uma das mais importantes no campo dos estudos de gênero; nela se pode encontrar uma crítica convincente a teorias inconsistentes da cultura contemporânea.Palavras-chave: antropologia dual; feminismo; fenomenologia; Edith Stein

This paper proposes a comparison among Husserl, Stein, and Rosmini about the topic of the genesis of community (in Husserl and Stein) and of society (in Rosmini). For all three thinkers, the recourse to anthropological analysis is fundamental. Through this approach, they investigate the various degrees of human associative forms. The comparison is conducted focusing, in particular, on Rosmini and Stein., Rosmini Studies, N. 5 (2018)

The so-called “classical” phenomenology is the position of the founder of the phenomenological movement, Edmund Husserl and of his faithful disciple Edith Stein. Other direct or indirect disciples could also be included but, in my opinion, the most distinctive feature of the classical position is the Husserlian analysis of the human subject as a starting point for the examination of reality. In the first part of my paper I show that such an analysis was already done by the modern philosophers, but Husserl was the one who was able to go to the “thing in itself”. What is at stakes in the discussion is the meaning of philosophy itself, namely that kind of human research aiming at an understanding of what manifests itself to us and presses us to give an answer. In the second part of my paper, I deal with the application of phenomenological analysis to the field of human sciences, showing that Husserl’s and Stein’s intention was to supply with basic indications on the structure of the human the researchers involved in field such as psychology, psychopathology, sociology and religion., Bollettino Filosofico, Vol 33 (2018): Ripensare la fenomenologia, con e oltre

To understand the role of psychology as science according Edith Stein, we have to clarify the main features of her philosophical anthropology. Through the phenomenological analysis of the lived experiences she discovers the complex structure of the human being: the bodily, the psychic, and the spiritual life. The psychic level is ruled by causality, but it is different from the causality that we find in the nature, because it is not deterministic. In the psyche there is also an implicit motivation, but the explicit one is present in the spiritual life. For this reason, according to her, psychology, even if it is the science of the psyche, cannot avoid dealing with the spiritual aspect of the human being. Stein’s position is very important in order to grasp the limits of a psychology that follows the model of natural sciences.

The main benefit that the consultors of our volume can receive certainly consists in sustaining the conviction that “it is only in a direct, immediate insight into the constructivism of life and its coincidence with our own constructivism that we may expect to disentangle and grasp life’s patterns”1 and consequently find suitable nourishment for philosophy and humanity itself, so as to be provisioned for successfully living the change of epoch it is our lot to face.

The historical moment in which we live creates an opening onto cultures and religions different from our own, and it does so not only for reasons of knowledge and spontaneous curiosity but also to establish comparisons and to strengthen connections, all in the hope of realizing the unity of humanity that goes beyond difference. Following this direction of inquiry, which makes possible an encounter and, therefore, a dialogue, both the theoretical and practical can be correlated.

Interest in mysticism is present in the writings of the Phenomenological School of Philosophy, which was founded by Edmund Husserl. Edith Stein and Gerda Walther, for example, are phenomenologists who investigate mysticism. The former is better known for this kind of investigation, but it should be remarked that the only book dedicated to the topic was written by the latter. Walther connects mysticism with telepathy, but she also distinguishes the objects of the two experiences. In mysticism Walther claims that the object of investigation is the exceptional and direct encounter with God. To describe this encounter, Walther, like Stein, examines the human being, ultimately comparing it to a lamp. Through this image, Walther allows us to grasp what it is like to experience the live presence of God that invades our being. This type of mystical experience can be found in all religions, thereby demonstrating that it is a real possibility given by God to human beings.

Questo saggio si propone analizzare la questione riguardante la diversità fra le culture: quella dalla quale deriva Medea e quella greca. Si tratta dello scontro fra un popolo il quale ha elaborato una visione del mondo che si fonda sulla potenza del logos e un popolo che nella tragedia di Euripide rimane lasciandosi travolgere dalla passione. Si inserisce la rilettura della figura di Medea da parte di Christa Wolf con un nuovo rapporto fra ragione e sensi. L´analise della hyletica consente di verificare che non si tratta di liberare le sensazioni, ma di vedere il valore di tutta quella sfera psichico-corporea che costituisce di per sé una “materia” per la valutazione. Si sofferma sull’incontro-scontro fra culture e sul rapporto maschile-femminile facendo riferimento a due momenti fondamentali per la civiltà occidentale: quello derivante dalle basi teoriche fornite dalla filosofia greca e quello legato alla tradizione religiosa ebraicocristiana.Parole chiave: Medea; diversità culturale; ragione; hyletica fenomenologica

Il saggio si apre con un resoconto delle analisi sul simbolo condotte da Husserl nell’opera Phantasie, Bildbewusstsein, Erinnerung (Husserliana vol. XXIII) dalle quali si ricava la caratteristica del simbolo, da intendersi come rimando ad una realtà non presente e quindi la sua differenza con gli altri vissuti (Erlebnisse) di cui l’essere umano ha coscienza, ad esempio percezione, ricordo, fantasia etc., ciascuno diverso dall’altro qualitativamente. Si procede, poi, all’analisi dell’esperienza religiosa sotto il profilo fenomenologico e si ricava che essa è “presenza” del sacro o del divino. Si approfondisce, allora, la differenza fra “presenza” e “simbolo” notando, attraverso esemplificazioni tratte da esperienze religiose arcaiche e storiche, che la conoscenza simbolica non è esaustiva del sacro e del religioso ed è solo una modalità espressiva di tali esperienze e non ecostituisce l’essenza.Parole chiave: simbolo; esperienza sacrale-religiosa; fenomenologia husserliana

O ensaio trata de uma leitura do pensamento de Edith Stein examinando e estabelecendo relações entre o modo com que ela entende o que seja teologia (positiva e negativa) e mística. A autora quer mostrar que para se compreender a diferença entre as duas é necessário usar, como instrumento, a distinção proposta por Edmund Husserl e por Edith Stein entre noética fenomenológica e hilética fenomenológica. Constata-se que a teologia está do lado da noética e a mística do lado da hilética.Palavras-chave: hilética fenomenológica; noética fenomenológica; mística; teologia; Edith Stein

L’articolo tratta il tema della vita umana, posta fra i due estremi della nascita e della morte, per mostrare che essa è un processo in cui avviene sempre qualcosa di nuovo, che potrebbe essere definito una “nascita”, dall’infanzia fino alla vecchiaia: si tratta di un progressivo manifestarsi della psiche e dello spirito. Poiché l’essere umano ha sempre bisogno degli altri per sviluppare le sue capacità, ciò accade attraverso l’educazione, in particolare quella dello spirito nella sua doppia funzione di comprensione della realtà e di apertura religiosa. Nell’incontro fra questi due momenti si può raggiungere la “sapienza” che è una sorta di ri-nascita spirituale, come ci insegna Edith Stein.Resumo O presente artigo aborda o tema da vida humana, considerada entre os dois extremos do nascimento e da morte, para mostrar que a mesma é um processo no qual se dá sempre algo de novo e que pode ser definido como um “nascer”, desde a infância até a velhice: trata-se de um progressivo manifestar-se da psique e do espírito. Uma vez que ser humano precisa sempre dos outros para desenvolver as suas capacidades, verifica-se a necessidade da educação, especialmente daquela que atua no desenvolvimento da dimensão espiritual, entendida na sua dúplice função de compreensão da realidade e de abertura religiosa. É a partir do desenvolvimento desses dois aspectos que a pessoa humana, então, pode alcançar a “sabedoria”, a qual é como um re-nascimento espiritual, segundo o pensamento de Edith Stein.

La difficoltà dei modelli politici-democratici ad offrire soluzioni e rispondere alle aspettative delle popolazioni evidenzia lacune, inadeguatezze e distorsioni del modello politico democratico rispetto al suo profilo teorico. Il saggio offre una lettura delle patologie e del costante rischio di degenerazioni in cui si trova la democrazia contemporanena.

L’incontro con gli scritti di Santa Teresa d’Avila cambia il corso della vita di Edith Stein, essendo una delle cause della sua conversione alla fede in Cristo e sicuramente quella determinante per la scelta del Carmelo di Colonia. Nell’articolo metto in evidenza la lettura che la filosofa tedesca propone del Castello interiore di Teresa d’Avila e l’importanza della sua figura dal punto di vista intellettuale oltre che da quello spirituale., B@belonline vol. 1/2 Filosofia e mistica

Following Husserl’s lead, Edith Stein maintains that, on one hand, phenomenology can account for the universality of the structure of the human being and can give an essential description of the “phenomenon.” On the other hand, she is sensitive to the claims of the feminist movement and believes it is necessary to deepen the difference between male and female, not only by describing what constitutes the feminine but also what constitutes the masculine. In doing so, Stein brings something new to philosophical discourse. Additionally, she defends the singularity of the human being in which both male and female are present.

The phenomenological movement originates with Edmund Husserl, and two of his young students and collaborators, Edith Stein and Hedwig Conrad‐Martius, made a notable contribution to the very de‐ lineation of the phenomenological method, which pushed phenome‐ nology in a “realistic” direction. This essay seeks to examine the deci‐ sive in luence that these two thinkers had on two speci ic areas: the value of the sciences and certain metaphysical questions. Concerning the former, I maintain that Stein, departing from a philosophical, phenomenological analysis of the human being, is interested particu‐ larly in the formation of the cognitive value of the human sciences. Regarding the latter, Conrad‐Martius, given her knowledge of biolo‐ gy, tackled the question of the role and meaning of the sciences of na‐ ture. The second question, related to metaphysical themes, became a speci ic and relevant object of research for both women phenomenol‐ ogists. It will be investigated by comparing two works, one by each thinker, namely, the Metaphysische Gesprache by Conrad‐Martius and Potenz und Akt by Edith Stein.

The most original aspect of Hedwig Conrad-Martius’ research is her interpretation of nature, performed through the phenomenological method. She pinpoints the very essences of the natural phenomena, discovering entelechies inside them and a trans-physical dimension. She reads the evolution of nature in a new way, against the deterministic interpretation of it. Inside nature one can discover many levels, qualitatively different. The human being participates to all of them, but his/her peculiarity is linked to the mental–spiritual life.

The goal of this article is to analyze the way in which Edith Stein describes the human subject throughout her research, including her phenomenological phase and the period of her Christian philosophy. In order to do this, I trace essential moments in Husserl's philosophy, showing both Stein's reliance upon Husserl and her originality. Both thinkers believe that an analysis of the human being can be carried out by examining consciousness and its lived experiences. Through such an examination Stein arrives at the same conclusion as Husserl, namely, that the human subject is formed of body; psyche, and spirit (Geist). Stein's originality consists in a further development of the complexity of the human being. She maps this out, providing detailed analyses of the I, the soul, the spirit, and, ultimately, the person. She makes use of medieval philosophical anthropology, including that of Thomas Aquinas and Augustine of Hippo.

No presente artigo busca-se estabelecer a relação entre fenomenologia, ontologia e metafísica em Edith Stein. Para tanto, examina-se sua tomada de posição na controversa discussão sobre idealismo e realismo, particularmente a partir de sua original hamonização entre a filosofia de seu mestre Edmundo Husserl e a de Tomás de Aquino. Examina-se a explicitação de Stein das diferentes ontologias dos dois autores de referência, considerando particularmente o estatuto da existência, da essência e do transcendental.Palavras-chave: Edith Stein; fenomenologia; ontologia; metafísica

If the individuation of the sphere of lived experiences is both Husserl’s brilliant discovery and the focus of his work, the very analysis of lived experiences makes evident the relation between the intentional, noetic, and hyletic (i.e., “material”) moments. The description of this relation, already mentioned in Ideas I, is deepened in the second volume of the Ideas through his analysis of the lived body (Leib). The lived body not only bears localized sense impressions, which have a constitutive function for objects that appear in space, but also other kinds of completely different sense impressions. In terms of the latter, he considers sensuous feelings, for example, the sensations of pleasure and pain, and the wellbeing or discomfort of the body that stem from the body being indisposed. The discussion of these sensuous feelings is particularly important for Husserl.

In the preceding chapter, a problem arose and a solution was offered. We need, however, to probe deeper and open up another entryway. This opening will allow us to not only justify the results obtained in the last chapter but it will also permit us to address the transcendental.

One of the most contentious problems of contemporary philosophy revolves around the relation between idealism and realism in phenomenology. Husserl’s early students were the first to raise the question about the relation, noting a change of perspective from his Logical Investigations (1900–1901) to his subsequent works, including The Idea of Phenomenology (1907) and Ideas Pertaining to a Pure Phenomenology and a Phenomenological Philosophy (1913). Adolf Reinach was one of these students, and as Husserl’s assistant, he exercised a great influence on his own student Edith Stein.

The trajectory followed by classic phenomenology—and here I specifically refer to Husserl’s trajectory—begins with its method. But what is its method and why does it involve a decision? The method grounds itself, first, on a change of attitude. Why should we change our attitude when the very attitude we find ourselves in seems perfectly capable of putting us into direct contact with the reality of “things” in a seemingly unproblematic manner? (The same question arises in the work of Stefano Bancalari, “Le paradoxe de l’indecidable et la structure de l’epoche”, in “Archivio di Filosofia”, vol. 80, n. 1–2, 2012, 161–170) We are confronted here with a radical question that distinguishes the person holding a critical attitude, which we traditionally call a philosophical attitude, from the individual who lives by trusting what she or he experiences. We can even ask whether or not, in the case of the latter, it is true that the person always uncritically trusts experience and whether or not some trace amount of critical awareness exists.

The term “ontology” has a long history in western philosophy, as it is connected to one of the earliest, most important concepts of ancient Greek thought developed by Parmenides, namely, the on, which means “that which is existing.” In Greek philosophy, the affirmation of existence was also linked to the question of “What is?” If onto-logy consisted in thinking about the on, insofar as one could reflect on what exists, this reflection inevitably led to the question about the meaning of the existing thing. In turn, this reflection became connected to the Latin notion of “essence” or essentia. Ontology, then, also included a study of being or what being is, that is, “essence.” This second formulation is found more frequently in contemporary philosophy, especially in the work of Edmund Husserl.

Let us examine Husserl’s view of transcendental idealism in order to discover reasons why we can reverse his position and see it as a new realism, a transcendental “realism.”

In Memoriam

Fenomenologia, psicologia, psicoanalisi: una relazione complicata, che potrebbe essere compresa meglio se ripercorsa fino alle sue origini, quando Husserl e Freud seguirono le lezioni di Franz Brentano. Quella fu la fonte della ricerca nell'interiorità, che prese diverse, sebbene connesse, direzioni. Nelle pagine seguenti intendo concentrarmi in primo luogo sull'opera di Husserl e in seguito analizzare i contributi degni di nota di Edith Stein allo studio della psiche e i loro progetti di fornire agli psicologi un terreno solido e utile. È ben noto come l'approccio fenomenologico sia stato maggiormente di successo sul terreno della psicopatologia, perciò traccerò inoltre le linee guida del suo uso così come furono poste dal fondatore della psicopatologia fenomenologica Ludwig Binswanger., B@belonline vol. 14/15 Filosofia e pratiche filosofiche

introduzione-elenco delle abbreviaizoni-La soggettività nella fenomenologia di Husserl-Individuale,sociale,solidale:dissonanze e armonie-L'altro come sé e il sé come altro:la soggettività dal punto di vista della semiotica,della fenomenologia e del pragm

This book proposes a new interpretative key for reading and overcoming the binary of idealism and realism. It explores the way human consciousness unfolds through the relationship between the I and the world—a field of phenomenological investigation that cannot and must not remain closed within the limits of its own disciplinary boundaries. The book focuses on the question of realism in contemporary debates, ultimately dismantling prejudices and automatisms that one finds therein. It shows that at the root of the controversy between realism and idealism there often lie equivocations of a semantic nature. By returning to the origins of modern phenomenology this study mines the Husserlian concept of transcendental idealism. Following this path, and neutralizing the extreme positions of an acritical idealism and a naïve realism, the book proposes a “transcendental realism”: the horizon of a dynamic unity that embraces the process of cognition and that grounds the relation, and not the subordination, of subject and object. The close reading of this reciprocity offered here allows one to surpass the limits of the domain of knowing, leading one to fundamental questions about the ultimate sense of things and their origin.