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Item type:Publication, El concepto de tiempo más originario en Husserl: la atemporalidad del presente viviente(Pontificia Universidad Católica del Perú, 2024-12-10)Husserl‘s reflections on the living present led to its determination as a timeless consciousness that does not actively constitute immanent temporal objects. This characteristic of the original process would imply leaving it outside the transcendental phenomenological field. However, the article tries to show that through an archaeological reconstruction we know that the living present is not only a limit problem, but rather that it passively “constitutes” its temporal objects and is aware of itself through its self-affection, which allows it to insert into the phenomenological-transcendental field. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Percepción y temporalidad: Husserl frente a Heidegger(Pontificia Universidad Católica del Perú, 2024-12-10)This contribution is part of a copious bibliographic tradition that has sought the points of encounter and disencounter between the two most relevant phenomenologists of the 20th century: Husserl and Heidegger. Starting from the critical foundations of the 1919 public emergence of Heidegger’s project of an originary science, I propose, first of all, to review his criticism of the history of philosophy, which, in his opinion, has committed the original sin of being theoretical. And along these lines, I also review how this theorization has been mainly seen in the absolutization of perception when describing the original relationship between human beings and the world. This critical thread, though not explicit, reaches into Husserl’s quarries. Faced with this, secondly, I attempt a possible response to said critique in light of Husserl’s discovery of the absolute flow of consciousness as found in his Lectures on the Internal Time Consciousness. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, El tiempo fundamental. Tres aproximaciones: Mangabeira, Husserl y Scheler(Pontificia Universidad Católica del Perú, 2024-12-10)We start from Roberto Mangabeira’s pragmatic and natural philosophical proposal of a real time, which concludes in a skepticism regarding knowledge of the world. We deepen the matter phenomenologically, focusing on some of Husserl’s developments in his 1917-1918 Bernau Manuscripts and conclude that his notion of absolute time is a correlate of absolute consciousness. We continue with Scheler’s phenomenological proposal, focusing on his 1927 paper Idealism-Realism, we then find that time has a fictitious character but based on an absolute time, although not devoid of perspectivism. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Placer e interés en Aristóteles y Husserl: ingredientes hiléticos para el despertar de la conciencia(Pontificia Universidad Católica del Perú, 2023-12-11)Increasingly vigorous research into the nature of consciousness contrasts with a loss of interest in the notion of life or in the conceptual delimitation of a living organism. They also contrast, either to refute or adhere to, with the assumption of a finished rational and mathematical model of the world reflected in the predominance of measurable properties over more sensible qualities of things. The treatment of pleasure and consciousness in Aristote and Husserl seems to restore and subvert, respectively, relegated and not so relegated models: in the first case, the notion of life and activity; in the second, the scheme of a neutral theoretical reason. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Hegel and Husserl on Phenomenology, Logic, and the System of Sciences: A Reappraisal(Springer Science and Business Media B.V., 2023-12-01)Husserl envisages transcendental phenomenology as a radically founding science that lays bare the higher-order experiences whereby logic and a theory of science become constituted. On the other hand, according to a usual presentation of Hegel’s philosophy, phenomenology is “logic’s precondition,” and science presents itself as its “result.” This alleged precedence of Hegel’s phenomenology (with its experiential and historical horizons) regarding logic may be a motif behind the current affinities recently traced between Hegelian and Husserlian notions of phenomenology that highlight their views on experience, history, and the lifeworld. This paper offers instead a reconsideration of aspects of their philosophies mostly challenged or dismissed since the rise of positivism: a reappraisal of their views on the relationship between phenomenology, logic, and philosophy as an “absolute” system of sciences. The argument is made that the irreconcilable difference between their projects ultimately stands on the radical contrast between Hegel’s speculative-conceptual method and system of sciences and Husserl’s foundational science and method as experiential-phenomenological all the way through. Despite this methodological abyss, this paper vindicates their affinities in their refusal to segregate science from life, and their attempts to overcome modernity’s inherited fragmentation of culture by providing an all-unifying approach to philosophy. - Some of the metrics are blocked by yourconsent settings
Item type:Publication, Crisis pandémica: fenomenología husserliana y el llamado a la responsabilidad(2023-01-01)Este trabajo intenta iluminar desde un punto de vista fenomenológico las crisis ecológicas que han afectado a nuestro planeta y al mundo circundante de la vida en el siglo veintiuno, y en particular, la devastadora pandemia global que se desató el año 2020. Primero abordo ciertos aspectos histórico-críticos que preceden a la pandemia del 2020, y que se relacionan a la visión mecanicista moderna en las ciencias y la cultura. Luego, situada en la actitud natural, parto de esta ecocrisis actual como un “hilo conductor” para la interrogación retrospectiva que conduce a las raíces experienciales de todo sentido y validez objetiva, asumiendo la perspectiva de la primera persona y contratastándola con aspectos de una nueva y unificada visión sistémica de la vida. A continuación, destacando la paradoja del sujeto-en-el-mundo y el sujeto-para-el-mundo, examino la estructura del mundo de la vida como un camino o vía hacia el campo de la experiencia trascendental—aquel de la correlación entre la vida humana (encarnada, intersubjetiva e histórico-temoral) y el mundo, es decir, la estructura noético-noemática, con el objeto de mostrar cómo no es reductible a una auto-afección pasiva, sino que es la fuente originaria de una virtud espiritual y capacidad transformativa: la de la responsabilidad.