Delia Popa

Starting from the hypothesis that all human forms of life have a political dimension—be it clearly expressed or hidden, conscious or unconscious—this volume examines the ways in which political life can be analyzed with the help of phenomenological methodologies. How can we approach political life phenomenologically? What can phenomenology offer to a political investigation that has its already established fields of expertise, its history of ideas, and its own methods? Taking up the challenge, we have gathered a variety of phenomenological perspectives on political dimensions of experience that are otherwise difficult to examine with clarity—or even notice—as they appear in the field of our social practices. Phenomenology, among other approaches, has indeed the task to make visible aspects of human experience that tend to remain hidden, and to clarify experiential stakes that appear first in a distorted fashion. In a social world where ideology has taken over rational discourse and communication, dividing it in segments and isolating everyone from everyone else (Debord 2021), this task can be put to work to reveal the political dimensions of our shared experience that are hidden and distorted by the ideological apparatuses of social reproduction (see Althusser 2014).

In this paper, I examine the way in which temporal reconfigurations of experience open new arenas of subjectivation and question our established positions from the standpoint of a process of sense-formation, whose dynamic undergirds the whole field of experience. By investigating these transformations, I am interested in thinking about the way in which contingent turns, discoveries, and events participate in the phenomenological foundation of subjective life, shaping its system of reality and determining its freedom. Investigating the problem of the ego in Husserl’s phenomenology, I examine its self-objectification and its self-variation, insisting on the formation of its material historicity in relationship to a reification inscribed in the modes of production and reproduction of our society.

Starting from the hypothesis that all human forms of life have a political dimension – be it clearly expressed or hidden, conscious or unconscious – this volume examines the ways in which political life can be fruitfully analyzed with the help of phenomenological methodologies. Examining issues of power dynamics as they relate to pervasive epistemic and axiological commitments as well as deeply seated socio-cultural and institutional practices, this text opens and develops, through a radical critical lens and a commitment to the emancipatory potential of theoretical work, innovative paths for phenomenological investigations of the complex political aspects of our shared lived experiences. These investigations, both focused on the content matter at hand and on their own methodology, draw on phenomenological resources as well as resources from other philosophical traditions and fields, such as critical theory, feminist philosophy, and queer theory. While various theories in political philosophy nurture an open suspicion about subject-oriented philosophical approaches (c.f., Adorno, Althusser, for example), this volume questions the status of the subject of political experience in order to explore multiple forms of political subjectivation. These guiding questions allow an investigation into a new field of research where phenomenological methodologies can help negotiate the political challenges of our time. This book appeals to students and researchers working in phenomenology and related disciplines.

This paper questions the philosophical and the political imaginary that tends to situate the alterity of the other on the other side of a frontier, be it visible or invisible, real or imaginary. In support of the hypothesis of another that is not to be found in the vaguely distant horizon, the Husserlian concepts of association, pairing, and imaginary transposition are first considered in order to give an account of a troubling proximity of the other. This framework is complexified next with the help of psychoanalytic reflections on the status of unconscious phantasms in their relationship to history. The paper ends by opening a liminary space made of lacunae that allows us to encounter each other and to make sense of these encounters.

The essay confronts the objective conception of reality with the phenomenological one in order to observe the implication of imagination in the constitution of our sense of the real. Though fantasy seems to be the opposite of the real perception, as Jean-Paul Sartre showed it in his book “L’imaginaire”, the paper argues, following the arguments of Maurice Merleau-Ponty, Henri Maldiney and Marc Richir – but also the ancient argument of Aristotle concerning the sensible appearance – that it participates in an active and necessary way at the subjective foundation of reality.

Does contemporary phenomenology envision movement in space as a displacement from a point A to a point B? Is there something more at stake in the movement of our bodies, that cannot be reduced to this type of displacement? What happens when several bodies move together, like in dance practices of all kinds? The paper questions the role of repetitive movements in the institution of places we inhabit and the importance of the places we find ourselves to be for the way we move in space. Starting from the philosophical reflections on the Museum of Dance initiated by the French choreograph Boris Charmatz and through analysis of the American choreograph Wendy Woodson's work, the paper aims to shed light on the double dimension of repetitive movements, as they install us in space and as they alienate us from ourselves. The purpose of the paper is to reflect on a phenomenology of rhythm that helps articulate an aesthetic perspective on movement entailing social and political incidences.

In this paper, I develop a phenomenological investigation of gestures that focuses on their temporal formation and their historical sedimentation. My approach combines a genetic phenomenological analysis with psychoanalytic investigations, to elaborate on the idea of an archeology of gestures that explores the hidden historicity of their fugitive expression and the consistent patterns of their bodily manifestation. The paper examines four aspects of gestures—hovering, exhibition, mimesis, and resistance—in order to question their relationship to truth. In the last part of the paper, I explore the role of gestures in difficult processes of mourning and melancholia, focusing on the somatic incorporation of a lost other in oneself. In the light of these analyses, I propose to consider gestures as bodily archives that speak for cryptic inscriptions of past experiences, whose role is to keep alive a past that we cannot let go but also for emancipatory transitions toward new horizons, where the sense of our experience can finally be conquered as our own.

This paper explores the role of appearance in Husserl’s theory of knowledge, stressing its importance and its necessity. Far from being an accident that clarity, evidence or reality can evacuate, appearance is constitutive of our experience and of our approach of its grounding principles. In the light of this idea of appearance, the contingent aspects of our lived experience become an expression of the sense-formation process supporting and transforming it. This paper is a contribution to a larger discussion – including, among others, Eugen Fink, Michel Henry and Jean-Paul Sartre – about the relationship between phenomenology and ontology, about the nature of our knowledge and our experience of freedom.

In this paper, I consider the materiality of experience as stemming from a temporal process of sense-formation (Sinnbildung), whose essence is not just formally configured, but also materially organized. In order to understand this process of sense-formation, I first examine the materiality that is intrinsic to the intentional sense and its relationship with the sensible materiality of experience brought forth by the project of hyletic phenomenology. In the second part of the paper, I propose to overcome the tension between a materiality of sense and a materiality of sensibility by reflecting on the specific materiality that is created in our experience through the dynamism of imaginative modifications. Allowing us to switch between different temporal and spatial horizons, imaginative projections and reveries reveal a hidden “reverse” side of our perceptive field, that we access only when we let go of objectifying acts and established significance. In the last part of the paper, I turn toward bodily gestures, in which I see an expression of experience that resists objectification and straightforward symbolization, attesting for the complex social inscription of our bodily existence. I end the paper with an inquiry into the specific materiality of gestures, understanding them as vanishing archives offered to the future.

Cet ouvrage cible la pratique qui est solidaire de la fondation de la connaissance realisee par la phenomenologie, en voyant dans cette pratique la condition meme de la formulation positive de son projet. Dans cette perspective, la critique sociale et la psychopathologie sont notamment les deux champs pratiques ou la phenomenologie se trouve investie, par-dela son premier elan de critique theorique, pour intervenir sur les formes de normativite qui y sont a l'oeuvre. En abordant ces champs a travers les differentes contributions qui le composent, l'ouvrage ambitionne d'analyser la portee pratique de la phenomenologie et de tester sa capacite a generer une attention au pouvoir emancipateur ou alienant des organisations sociales. L'hypothese de fond, collectivement partagee, est que la phenomenologie peut apporter une contribution a la construction d'une nouvelle posture critique a meme de participer a l'emancipation des individus en situation de souffrance et d'injustice."

The three books recently published by C. Romano reconsider the phenomenological senses of world and time starting from the event as original phenomena. This review-article explores the new method that he propose, called “evenimential hermeneutics”, as applied to the relation to ourselves, to the world and to the general sense of being. These analyses lean upon an original way of thinking time, as born in each “sudden” moment. The paper also draws comparisons with Heidegger, Husserl and Lévinas, while proposing a critical point of view on Romano’s thesis, concerning the relationship between the novelty of the event and the past, and its relation with desire and otherness

Creation and passibility sketch the new phenomenological style present in the Henri Maldiney’s descriptions. Yet it would be impossible to find a way in the aperture made possible by this new phenomenological practice if some returns weren’t operated towards the first places where phenomenology was born. This paper aims to underline some crossings between the phenomenology of Henri Maldiney and the phenomenology of Edmund Husserl in order to think over about the task of the phenomenological description. Following Maldiney’s example, the construction of a method which occupied Husserl’s main work must be completed by its transformations, to be discovered in its application.

Luca M. Possati, Jean Grondin, Paul Ricoeur ; Aurore Dumont, François Dosse et Catherine Goldenstein, Paul Ricoeur: penser la mémoire ; Paul-Gabriel Sandu, Gert-Jan van der Heiden, The Truth of Language. Heidegger, Ricoeur and Derrida on Disclosure and Displacement ; Paul Marinescu, Marc-Antoine Vallée, Gadamer et Ricoeur. La conception herméneutiquedu langage ; Witold Płotka, Saulius Geniusas, Th e Origins of the Horizon in Husserl’s Phenomenology ; Delia Popa, Annabelle Dufourcq, La dimension imaginaire du réel dans la philosophie de Husserl ; Maria GyemantDenis Seron, Ce que voir veut dire. Essai sur la perception ; Christian Ferencz-Flatz, Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf, Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Th eorie ; Bogdan MincăLarisa Cercel, John Stanley, Unterwegs zu einer hermeneutischen Übersetzungswissenschaft. Radegundis Stolze zu ihrem 60. Geburtstag ; Denisa Butnaru Johann Michel, Sociologie du soi. Essai d’herméneutique appliquée ; Ovidiu Stanciu, Jan Patočka, Aristote, ses devanciers, ses successeurs. Trad. fr. Erika Abrams ; Mădălina Diaconu, Emmanuel Alloa, Das durchscheinende Bild. Konturen einer medialen, Phänomenologie.

In this paper I examine the relationship between promise and gesture, in order to understand how they co-participate in the configuration of our life-histories. I start by noticing the role played by promise in establishing a dialogical pact of trust, through which an experiential cohesion is maintained through time. Reflecting on the variable conditions of mutual trust, I focus on crisis-situations when we cannot keep the promises we make to others and to ourselves. Relying on the thesis of an “original forgiveness”, I argue that our promises operate beyond the initial intention that animates them and even beyond their failure. I then show that failed promises reveal a broader state of self-fragmentation, engaging the other as a mediator between segments of experience that remain otherwise difficult to bring together and to reconcile by oneself. I close by highlighting the role played by gestures in cultivating this mediation.