Husserl y la Crisis de la Cultura
ABSTRACT: The topic of the crisis of culture has been common among philosophers whose thought developed during the beginning of the 20th century, and especially among those who lived through the hard times of the interwar period. Husserl was no exception. I intend in this paper a modest approach to the growth of this subject in the founder of phenomenology. I will attempt to: (1) delimit what Husserl meant by culture; (2) identify the reasons for the crisis of culture; and (3) find a solution to this crisis.
La siguiente comunicación va a constar de tres secciones. En la primera, que se llevará la parte del león, voy a tratar de acotar aquello que Husserl entiende por cultura tanto en su sentido descriptivo como normativo. En la segunda, veremos por qué eso a lo que él hace referencia con semejante término se halla, en su opinión, en crisis. Por último, y ya en una brevísima tercera parte, se tratará de dar cuenta del camino que al decir de Husserl es necesario emprender para buscar una salida a semejante situación de crisis cultural.
1. La doble definición husserliana de cultura: descripción y normatividad
Creo que no es una mala estrategia a la hora de abordar qué entiende Husserl por cultura, el comenzar por la bipartición ontológica que hace del mundo en naturaleza (Natur) y espíritu (Geist). Son muchos los lugares donde se nos habla profusamente de ello. Haciendo un resumen sumario del tema, podríamos decir que el ámbito de la naturaleza es el de las cosas materiales, el de los entes vistos desde la pura exterioridad espaciotemporal, siendo la ley en base a la cual se rigen la necesidad causal. En contraposición a ello, el mundo del espíritu es aquel en el que lo esencial no viene dado por las relaciones exterior-causales que se dan entre los objetos, sino por la significatividad humana que conforma nuestro primer y primordial contacto con la realidad. Es decir, el mundo del espíritu es el mundo del significado, del sentido, aquello que constituye propiamente nuestro cosmos y nos es dado, en primera instancia, como un regalo por nuestros antepasados. Semejante mundo sólo puede brotar del yo y su vida de conciencia o, mejor dicho, de un yo (no entro aquí en la distinción yo, hombre, persona, subjetividad trascendental) y una vida de conciencia que se encuentran siempre en constante interrelación con otros yoes.
Modris Eksteins presented a tour-de-force interpretation of the political, social and cultural climate of the early twentieth century. His sources were not merely the more traditional sources of the historian: political, military and economic accounts; rather, he drew from the rich, heady brew of art, music, dance, literature and philosophy as well. Eksteins examined ways in which life influenced, imitated, and even became art. Eksteins argues that life and art, as well as death, became so intermeshed as to be indistinguishable from one another.
Woods, Al. “College Athletes Should Be Paid.” Sports and Athletes: An Anthology. Ed. Christine Watkins. Greenhaven Press, 2009. 87-94. Print.
Husserl uses the lifeworld as a means to explain the rational structures underlying transcendental intersubjectivity; the structures are initially unconscious to us (Beyer). Act ascription is ultimately based upon and epistemically justified by the lifeworld. The lifeworld is the unthematic sociolcultural world shaped by normativity, historicity and tradition (Zahavi 133). The lifeworld is shaped by certain morphological structures that are historically mediated by communities; the lifeworld would be chaotic otherwise. (Zahavi 130). The lifeworld that is shared by a single community of subjects is known as the homeworld (Beyer). Subjects from different lifeworlds can share a general a priori framework; this allows for translation between the lifeworlds (Beyer). The subjective-relative lifeworld exists as the condition of possibility for our scientific and epistemological claims, yet is rooted in practical experience (Franck
In this period, there are the bases for the creation of a new movement that will culminate during the 14th century. This particular view is enclosed in a sub-movement called humanism: humanists encouraged to put in the centre of the universe the man. The man is the main centre of the universe and of the thoughts. In this period intellectuals obtained answers in the works of the ancient classics, they embraced the classic culture, especially the ancient Greek culture, leading to the birth of a new science: The Philology, whose main learner was Lorenzo Valla. Classic themes are the inspiration for the artists: from poets to painters, they are all under this influence.
ABSTRACT: Phenomenology and logical positivism both subscribed to an empirical-verifiability criterion of mental or linguistic meaning. The acceptance of this criterion confronted them with the same problem: how to understand the Other as a subject with his own experience, if the existence and nature of the Other's experiences cannot be verified. Husserl tackled this problem in the Cartesian Meditations, but he could not reconcile the verifiability criterion with understanding the Other's feelings and sensations. Carnap's solution was to embrace behaviorism and eliminate the idea of private sensations, but behaviorism has well-known difficulties. Heidegger broke this impasse by suggesting that each person's being included being-with, an innate capacity for understanding the Other. To be human is to be "hard-wired" to make sense of the Other without having to verify the Other's private sensations. I suggest that being-with emerged from an evolutionary imperative for conspecific animals to recognize each other and to coordinate their activities. Wittgenstein also rejected the verifiability criterion. He theorized that the meaning of a term is its usage and that terms about private sensations were meaningful because they have functions in our language-games. For example, "I'm in pain," like a cry of pain, functions to get the attention of others and motivate others to help. Wittgenstein's theory shows how Dasein's being-with includes "primitive" adaptive behavior such as cries, smiles, and threatening or playful gesture. As Dasein is acculturated, these behaviors are partially superseded by functionally equivalent linguistic expressions.
Pennington, Bill. "Expectations Lose to Reality of Sports Scholarships." nytimes.com. New York Times, 10 Mar. 2008. Web. 17 Dec. 2013.
College athletes should be paid! College athletes are often considered to be some of the luckiest students in the world. Most of them receiving all inclusive scholarships that cover all the costs of their education. They are also in a position to make a reputation for themselves in the sporting world preparing them for the next step. The ongoing debate whether student athletes should be paid has been going on for years. These athletes bring in millions of dollars for their respective schools and receive zero in return. Many will argue that they do receive payment, but in reality it is just not true. Costs associated with getting a college education will be discussed, information pertaining to the National Collegiate Athletic Association (NCAA), and benefits student athletes receive. First, I’ll start with costs associated with college and most of all why student athletes should be paid!
The history of Baseball has dated back to the late 1700s and early 1800s. In fact, 1792 in Pittsfield, MA by law, they banned the playing of the game if you were within 80 yards of the town meeting house and also in 1823, on the outskirts of New York City which is now known as Greenwich Village. There wasn't many rules, but as time went on, the game of baseball soon would be the greatest American sport of all time.
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