2020: XVI Jornadas Peruanas de Fenomenología y Hermenéutica
URI permanente para esta colecciónhttp://54.81.141.168/handle/123456789/193704
La edición XVI de las Jornadas Peruanas de Fenomenología y Hermenéutica, titulada “La subjetividad reconsiderada más allá del hiato en la cultura. Responsabilidad ante la crisis del 2020”, tuvo lugar los días 29, 30 y 31 de octubre del año 2020 en la plataforma zoom. El evento internacional contó con más de 30 ponentes de diversas partes del mundo.
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Ítem Acceso Abierto Teleología en la constitución del otro(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Uceda Puertas, Bruna; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúThis presentation aims to discuss the experience of empathy in regards to the notion of teleology in Edmund Husserl’s transcendental phenomenology. With this in mind, it briefly looks to describe the teleology present in the constitution of meaning and validity in cognitive acts in general, making reference to the phenomenological analysis of perception. Then, it wishes to discuss the particularity of this teleological movement in the cognitive experience of the other, insofar as it involves non-originary evidence. Following Husserl’s instructions, we begin approaching this empathic experience beginning with the static analysis of the experience of the transcendental other to then discuss the genetic analysis of the mundane other.Ítem Acceso Abierto Las paradojas de la subjetividad en la autoconstitución responsable de la identidad personal(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Rizo-Patron de Lerner, Rosemary; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúThe paradox of subjectivity (Crisis §§53-54) expresses not only two dissimilar methodological perspectives that stem from Modernity (the alleged objective third-person one, and the subjective first-person one), but also human beings’ essential duality as “subjects for the world” and “beings in the world”, namely, entities among entities. We explore two dimensions of the self-constitution of personal identity examined in current research, also tangible in social and political life: on one side, the reflexive, narrative, and responsible constitution of oneself and others; on the other side, the “immanent” and intersubjective intertwinement among the lived spheres of embodied emotions, desires, sensations, and their onto-phylogenetic development from instincts to reason. We highlight the silent presence of irrational (passive) motivations in (active) “rationalizations”, their impact on self-esteem and the reach of human responsibility.Ítem Acceso Abierto Los dos nacimientos de la fenomenología(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Serrano de Haro, Agustín; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúThe thesis of my essay is that it makes sense to affirm that phenomenology is born twice in Husserl's thought. Between the intentional psychology of Logical Investigations and the pure phenomenology of 1913 there is no coherent unfolding of a single philosophy that is gaining lucidity, as Husserl used to reconstruct his intellectual trajectory. But neither is there a theoretical discontinuity that would make transcendental phenomenology another philosophy, as the disciples of Göttingen or Heidegger himself tended to think: one that could have been born from other sources, influences or problems different from those of 1900-01. I therefore argue that the appearance of the world to life and of life to itself is the non-regional issue of phenomenological philosophy. Yet this problematic could only be reached descriptively by the lucidity of Logical Investigations in distinguishing between psychic experiences, ideal meanings and real objects, while at the same time the initial work was failing to find a link of regional ontology—¿psychic, logical, physical?—between these three dimensions of appearing.Ítem Acceso Abierto Carne y narración. Una reflexión sobre el sí mismo carnal y el yo narrativo en la constitución de la identidad personal(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Mercado Vásquez, Martin; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúTwo approaches can be distinguished in the study of human subjectivity, the phenomenological and the constructivist. The first begins with the description and reflection of the experience of the individual self; the second, instead, focuses on the explanation of the self through the construction of a narrative identity, socially mediated by language. The question that allows us to compare these two theses is this: is the self the illusion of personal identity that occurs as a result of the socially mediated narrative identity or, on the contrary, is the narrative identity the result of a socially extended self? The purpose of this article is, first, to justify the chosen problem in context (1). He then tackles the constructivist thesis based on the contributions of Daniel Dennet and Pierre Bourdieu, considering its practical repercussions (2). The phenomenological position is then presented, considering three different contributions, that of Dan Zahavi, Hermann Schmitz and Thomas Fuchs. Finally, by way of conclusion, it is affirmed that personal identity implies the subjective experience of a carnal self that is the foundation of the narrative self.Ítem Acceso Abierto Fenomenología del vértigo y el mareo(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) González Guardiola, Joan; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúOur research is devoted to laying the foundations for a phenomenological description of vertigo and dizziness. Our intention is to show how the application of firstperson description tools can clarify or correct some of the latest classifications that have been proposed in the diagnosis of vestibular disorders. We propose to show how the phenomenological clarifications of the clinical diagnostic tools of vertigo and dizziness allow us to rethink some of the classic phenomenological problems about corporality, such as the relationship between kinesthetic systems and the somatoesthetic field.Ítem Acceso Abierto El fragmento 3 del poema de Parménides y la ontología fenomenológica francesa(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Ascarate, Luz; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúIn this text, we reflect on the ends of French phenomenological ontology from a reading of fragment 3 of Parmenides’ poem, a fragment that points out the possible as a fundamental aspect of the access to Being. We will define Modernity as the ontological loss of the possible, from which we will redefine the notions of crisis, action and responsibility. With this, we seek to renew, in an ontological horizon, the phenomenological critiques of culture inspired by Husserl’s Krisis. We justify our position by referring both contemporary exegetes of fragment 3 and French phenomenologists that have defined phenomenology in terms of ontology.Ítem Acceso Abierto La autosuficiencia de la razón en el Discurso del método de Descartes. Inmunidad del sujeto y renuncia al mundo(Pontificia Universidad Católica del Perú. Centro de estudios Filosóficos, 2020) Palacios Cruz, Víctor Hugo; Círculo Peruano de Fenomenología y Hermenéutica (CiphER); Pontificia Universidad Católica del PerúDescartes’ and Montaigne’s solitudes are usually compared. Nevertheless, the second one is the solitude of an I that discovers itself as a work of plurality and harmony with nature; and the first one, conversely, is a demarcation of an individuality influenced by an childhood marked by confinement, caused by both a respiratory disease and a precocious approach to books and the early discovery of the “voice of reason”. According to the Discourse on the Method—written in response to The Essays—, the equality of “reason” in every human, the diversity of authors, teachers and people as a sign of a bad use of intelligence, the divine origin of reason, and the possession of innate ideas conflude to justify the search of a total science within the individual mind. Clinging to the mathematical method, Descartes convinces himself that he does not need either the senses or the other to offset the product of his musings. And he deduces that the work of one alone is more perfect than that in which many hands intervene. All of this enshrines a subjectivity fully stocked for knowing the world without having a world, thus, from being exposed to conflicts and transformations beyond the purity of our “inner light”. Summing up, it is an allegedly immunized rationality that denies the intersubjective and embodied ground of every human existence.