núm. 75 (jl-di) (2009): fenomenología y hermenéutica

Danilo Cruz Vélez appreciates the attempt made by Edmund Husserl to free the philosophy from all suppositions, specifically for everyday belief in the existence of the world, also known as a general thesis of the natural attitude. For Edmund Husserl, the starting point of philosophy is the negation of that thesis, epojé, allowing the return of self to self erecting, as it as done by René Descartes methodical doubt of centuries ago, as the only true in which you can substantiate everything. It is the latter that precisely Danilo Cruz Vélez more criticism, that the father of phenomenology did not realize the main course which was still submerged: the metaphysics of subjectivity. Hence the caldense philosopher expose the thought of his teacher, Martin Heidegger, who did not despise the natural attitude, but who rated it as a starting point for philosophizing. From this difference, according to Danilo Cruz Vélez, the philosopher of the Black Forest was able to overcome the metaphysics of subjectivity, by not using the concept of representation, so linked to sight but to propose the concept of use of, forgive the repetition, useful, more connected to the hand. The question is: Martin Heidegger managed to get really, of the metaphysics of subjectivity?

By establishing a relationship between Kant’s aesthetics and Heidegger's hermeneutic perspective we can see a rethinking of conception of the world and of the human being that allows establishing similarities and contrasts. The reflections on art in Kant's Critique of Judgment allow seeing cracks in the whole system: the feelings of the beautiful and the sublime by bringing the powers destabilize the system. From Heidegger’s point of view these fissures lead to interpretive turn. The world is in a different relationship, without a subject, like a relationship between earth and sky, divinities and mortals. The human being is no longer subject, rests on his own mortality as an event of absence, for no reason. This is a historic shift mode of modernity postmetaphysical rational thought.

The present work shows the results of the reflexión on the hermeneutics and language philosophy, in the frame of the Hermeneutics seminary, of the Universidad Santo Tomás´s Master in Philosophy. Following the Karl Otto Apel tradition, this short platonic style dialogue states an analysis of the hermeneutics under the horizon of certain fundamental categories of the analytical philosophy.

This article retakes the tradition of the ontological discourse on its epistemologic and logic-argumentative dimensions, to support the opening of the sense of the interpretation as a field of exploration of the self-conscious, therefore, the interpretation is at the same time an exercise of self-interpretation. On this sense, the categories of truth, absolute, being and knowledge, among others, are checked from the language horizon, specifically on the linguistic-semiotic manifestation of the subject on their relation process between things and the world, generating as a consequence on that process ways of self-recognition and self-interpretation.

The present article emerges from the initial positions of the extensive investigation that sprung in 2008 from the context of the Coloquio Internacional Merleau-Ponty Viviente –Morelia, Michoacán, Mexico– and from the International Conference Merleau-Ponty 1908-2008 -Zaragoza, Spain- and that will conclude with the commemoration of the fiftieth anniversary of the French thinker's death. Along three chapters, we will develop the critical notions of «non-philosophy» and of «the unthought-of» by relating the later thoughts of Edmund Husserl and Maurice Merleau-Ponty’s last considerations. Our conclusions will prove the convergence of both thinkers when describing the phenomenological tradition that Merleau-Ponty inherited and the influential intuitions that he announced in what we will define as «the unthought-of of his non-philosophy». The final result of this investigation will be exposed in the upcoming International Conference Merleau-Ponty 1961-2011.

Through a reconstruction of the fragments from the epistles and the quoting in different works (programmatic and husserlian) makes Husserl about art, the current study intends to show the keys of a “phenomelogical sthetic”, that assumes the phenomenological reduction as an analog epistemic attitude to the esthetic intuition, from which Husserl refered as a fertile field for future researches. On this sense, it is assumed that the way of acting from the phenomenology realizes in a certain way the esthetical contemplation.

The article takes up the road constructed as Gadamer procedures for admission to the discussion that is background to the establishment of the confrontation between ontological turn: transcendental phenomenology and hermeneutics of facticity ontology. Gadamer seeks to highlight the radical shift that leads Heidegger's work in the grounds of ontology as back to the thing itself of hermeneutics: the facticity of Dasein. Gadamerian philosophical hermeneutics on this budget is the foundation of the event horizon of understanding the structure more typical of a hermeneutic effort

El presente artículo tiene como propósito principal hacer una relectura de la teoría de la empatía (Einfülung) de Edmund Husserl, a través de un análisis del concepto de aprensión analogica, a partir de las críticas de Alfred Schutz en su texto El problema de la intersubjetividad trascendental en Husserl.

Although with different ontologies, logical, linguistic theories (particularly the use of suppositio) and radical differences to the problem of universals, Anselm and Ockham are presented as two medieval thinkers who use their reason to assist the faith, and therefore agree the intuition of the common basis. Anselm's argument uses the assumption semantics, the logical and material implication, to 'think the greatness of the greatest' and release the spirit to 'the greatest' which by definition points beyond, right in the heart and one who create, using the appelatio semantically. For Ockham, this comprehension does not prove the predicate "existence" to distinguish between "show" and "test" denies any proof of the existence of God and believes that the routes of movement, efficient and final causation, are irrelevant because they lack evidence and from faith. He then turns to test the assumption of personal language, for "God" is not intentional meta-linguistic sign.

The up-to-date text makes an análisis of the empathy, (Einfhülung), as an experience that expresses the own essence of intersubjective relation-schips. At first it is shown in what consists the intuitive giving of strange conscionsness starting from my own flow of conscionsness. In the second place is limited by the essence of the empatick act establishing the comparison (as imaginative variation) with other kinds of presentiating acts. At the end we put in front of the eyes some characteristics of the strange living body as the own boundary line of the psychophysical.