From this angle, one's state of mind is an "effect" rather than a determinant of existence, including those aspects of existence of which one is not conscious.
By shifting the center of gravity from consciousness psychology to existence ontology , Heidegger altered the subsequent direction of phenomenology. As one consequence of Heidegger's modification of Husserl's conception, phenomenology became increasingly relevant to psychoanalysis.
Whereas Husserl gave priority to a depiction of consciousness that was fundamentally alien to the psychoanalytic conception of the unconscious, Heidegger offered a way to conceptualize experience that could accommodate those aspects of one's existence that lie on the periphery of sentient awareness. Phenomenology has at least three main meanings in philosophical history: Hegel , another in the writings of Edmund Husserl in , and thirdly, succeeding Husserl's work, in the writings of his former research assistant Martin Heidegger in Although the term "phenomenology" was used occasionally in the history of philosophy before Husserl , modern use ties it more explicitly to his particular method.
Following is a list of important thinkers, in rough chronological order, who used the term "phenomenology" in a variety of ways, with brief comments on their contributions: Later usage is mostly based on or critically related to Husserl's introduction and use of the term. This branch of philosophy differs from others in that it tends to be more "descriptive" than " prescriptive ".
The Encyclopedia of Phenomenology Kluwer Academic Publishers, features separate articles on the following seven types of phenomenology: The contrast between "constitutive phenomenology" German: Modern scholarship also recognizes the existence of the following varieties: Austin 's linguistic phenomenology  see ordinary language philosophy , and post-analytic phenomenology  see postanalytic philosophy. Intentionality refers to the notion that consciousness is always the consciousness of something.
The word itself should not be confused with the "ordinary" use of the word intentional, but should rather be taken as playing on the etymological roots of the word. Originally, intention referred to a "stretching out" "in tension," from Latin intendere , and in this context it refers to consciousness "stretching out" towards its object. However, one should be careful with this image: Intentionality is often summed up as "aboutness.
This means that the object of consciousness doesn't have to be a physical object apprehended in perception: Consequently, these "structures" of consciousness, i. The term "intentionality" originated with the Scholastics in the medieval period and was resurrected by Brentano who in turn influenced Husserl's conception of phenomenology, who refined the term and made it the cornerstone of his theory of consciousness.
The meaning of the term is complex and depends entirely on how it is conceived by a given philosopher. The term should not be confused with "intention" or the psychoanalytic conception of unconscious "motive" or "gain". Intuition in phenomenology refers to cases where the intentional object is directly present to the intentionality at play; if the intention is "filled" by the direct apprehension of the object, you have an intuited object.
Having a cup of coffee in front of you, for instance, seeing it, feeling it, or even imagining it — these are all filled intentions, and the object is then intuited. The same goes for the apprehension of mathematical formulae or a number.
If you do not have the object as referred to directly, the object is not intuited, but still intended, but then emptily. Examples of empty intentions can be signitive intentions — intentions that only imply or refer to their objects.
In everyday language, we use the word evidence to signify a special sort of relation between a state of affairs and a proposition: State A is evidence for the proposition "A is true. In Husserl's phenomenology, which is quite common, this pair of terms, derived from the Greek nous mind , designate respectively the real content, noesis, and the ideal content, noema, of an intentional act an act of consciousness. The Noesis is the part of the act that gives it a particular sense or character as in judging or perceiving something, loving or hating it, accepting or rejecting it, and so on.
This is real in the sense that it is actually part of what takes place in the consciousness or psyche of the subject of the act. The Noesis is always correlated with a Noema ; for Husserl, the full Noema is a complex ideal structure comprising at least a noematic sense and a noematic core. The correct interpretation of what Husserl meant by the Noema has long been controversial, but the noematic sense is generally understood as the ideal meaning of the act  and the noematic core as the act's referent or object as it is meant in the act.
One element of controversy is whether this noematic object is the same as the actual object of the act assuming it exists or is some kind of ideal object. In phenomenology, empathy refers to the experience of one's own body as another. While we often identify others with their physical bodies, this type of phenomenology requires that we focus on the subjectivity of the other, as well as our intersubjective engagement with them.
In Husserl's original account, this was done by a sort of apperception built on the experiences of your own lived-body. The lived body is your own body as experienced by yourself, as yourself. Your own body manifests itself to you mainly as your possibilities of acting in the world. It is what lets you reach out and grab something, for instance, but it also, and more importantly, allows for the possibility of changing your point of view.
This helps you differentiate one thing from another by the experience of moving around it, seeing new aspects of it often referred to as making the absent present and the present absent , and still retaining the notion that this is the same thing that you saw other aspects of just a moment ago it is identical. Your body is also experienced as a duality, both as object you can touch your own hand and as your own subjectivity you experience being touched.
The experience of your own body as your own subjectivity is then applied to the experience of another's body, which, through apperception, is constituted as another subjectivity. You can thus recognise the Other's intentions, emotions, etc. This experience of empathy is important in the phenomenological account of intersubjectivity. In phenomenology, intersubjectivity constitutes objectivity i.
This does not imply that objectivity is reduced to subjectivity nor does it imply a relativist position, cf. In the experience of intersubjectivity, one also experiences oneself as being a subject among other subjects, and one experiences oneself as existing objectively for these Others ; one experiences oneself as the noema of Others' noeses, or as a subject in another's empathic experience.
As such, one experiences oneself as objectively existing subjectivity. Intersubjectivity is also a part in the constitution of one's lifeworld, especially as "homeworld. Lebenswelt is the "world" each one of us lives in. One could call it the "background" or "horizon" of all experience, and it is that on which each object stands out as itself as different and with the meaning it can only hold for us.
The lifeworld is both personal and intersubjective it is then called a "homeworld" , and, as such, it does not enclose each one of us in a solus ipse. In the first edition of the Logical Investigations , still under the influence of Brentano, Husserl describes his position as "descriptive psychology.
The first volume of the Logical Investigations , the Prolegomena to Pure Logic , begins with a devastating critique of psychologism , i. Husserl establishes a separate field for research in logic, philosophy, and phenomenology, independently from the empirical sciences.
Some years after the publication of the Logical Investigations , Husserl made some key elaborations that led him to the distinction between the act of consciousness noesis and the phenomena at which it is directed the noemata. What we observe is not the object as it is in itself, but how and inasmuch it is given in the intentional acts. Knowledge of essences would only be possible by "bracketing" all assumptions about the existence of an external world and the inessential subjective aspects of how the object is concretely given to us.
Husserl in a later period concentrated more on the ideal, essential structures of consciousness. As he wanted to exclude any hypothesis on the existence of external objects, he introduced the method of phenomenological reduction to eliminate them. What was left over was the pure transcendental ego, as opposed to the concrete empirical ego. Now Transcendental Phenomenology is the study of the essential structures that are left in pure consciousness: This amounts in practice to the study of the noemata and the relations among them.
The philosopher Theodor Adorno criticised Husserl's concept of phenomenological epistemology in his metacritique Against Epistemology , which is anti-foundationalist in its stance.
After Husserl's publication of the Ideen in , many phenomenologists took a critical stance towards his new theories. Especially the members of the Munich group distanced themselves from his new transcendental phenomenology and preferred the earlier realist phenomenology of the first edition of the Logical Investigations.
Existential phenomenology differs from transcendental phenomenology by its rejection of the transcendental ego. Merleau-Ponty objects to the ego's transcendence of the world, which for Husserl leaves the world spread out and completely transparent before the conscious.
Heidegger thinks of a conscious being as always already in the world. Transcendence is maintained in existential phenomenology to the extent that the method of phenomenology must take a presuppositionless starting point — transcending claims about the world arising from, for example, natural or scientific attitudes or theories of the ontological nature of the world.
While Husserl thought of philosophy as a scientific discipline that had to be founded on a phenomenology understood as epistemology , Martin Heidegger held a radically different view. Heidegger himself states their differences this way:. According to Heidegger, philosophy was not at all a scientific discipline, but more fundamental than science itself.
According to him science is only one way of knowing the world with no special access to truth. Furthermore, the scientific mindset itself is built on a much more "primordial" foundation of practical, everyday knowledge.
Husserl was skeptical of this approach, which he regarded as quasi-mystical, and it contributed to the divergence in their thinking. Instead of taking phenomenology as prima philosophia or a foundational discipline, Heidegger took it as a metaphysical ontology: Phenomena are not the foundation or Ground of Being. Neither are they appearances, for, as Heidegger argues in Being and Time , an appearance is "that which shows itself in something else," while a phenomenon is "that which shows itself in itself.
While for Husserl we would have to abstract from all concrete determinations of our empirical ego, to be able to turn to the field of pure consciousness, Heidegger claims that "the possibilities and destinies of philosophy are bound up with man's existence, and thus with temporality and with historicality.
However, ontological being and existential being are different categories, so Heidegger's conflation of these categories is, according to Husserl's view, the root of Heidegger's error.
Husserl charged Heidegger with raising the question of ontology but failing to answer it, instead switching the topic to the Dasein, the only being for whom Being is an issue. That is neither ontology nor phenomenology, according to Husserl, but merely abstract anthropology. To clarify, perhaps, by abstract anthropology, as a non-existentialist searching for essences, Husserl rejected the existentialism implicit in Heidegger's distinction between beings qua existents as things in reality and their Being as it unfolds in Dasein's own reflections on its being-in-the-world, wherein being becomes present to us, that is, is unconcealed.
Some researchers in phenomenology in particular in reference to Heidegger's legacy see possibilities of establishing dialogues with traditions of thought outside of the so-called Western philosophy , particularly with respect to East-Asian thinking , and despite perceived differences between "Eastern" and "Western".
There are also recent signs of the reception of phenomenology and Heidegger's thought in particular within scholarly circles focused on studying the impetus of metaphysics in the history of ideas in Islam and Early Islamic philosophy such as in the works of the Lebanese philosopher Nader El-Bizri ;  perhaps this is tangentially due to the indirect influence of the tradition of the French Orientalist and phenomenologist Henri Corbin , and later accentuated through El-Bizri's dialogues with the Polish phenomenologist Anna-Teresa Tymieniecka.
In addition, the work of Jim Ruddy in the field of comparative philosophy , combined the concept of Transcendental Ego in Husserl's phenomenology with the concept of the primacy of self-consciousness in the work of Sankaracharya. In the course of this work, Ruddy uncovered a wholly new eidetic phenomenological science, which he called "convergent phenomenology. James Moor has argued that computers show up policy vacuums that require new thinking and the establishment of new policies.
For the phenomenologist, society and technology co-constitute each other; they are each other's ongoing condition, or possibility for being what they are. For them technology is not just the artifact. Rather, the artifact already emerges from a prior 'technological' attitude towards the world Heidegger For Heidegger the essence of technology is the way of being of modern humans—a way of conducting themselves towards the world—that sees the world as something to be ordered and shaped in line with projects, intentions and desires—a 'will to power' that manifests itself as a 'will to technology'.
However, according to Heidegger this 'pre-technological' age or mood is one where humans' relation with the world and artifacts, their way of being disposed, was poetic and aesthetic rather than technological enframing. In critiquing the artificial intelligence AI programme, Hubert Dreyfus argues that the way skill development has become understood in the past has been wrong.
He argues, this is the model that the early artificial intelligence community uncritically adopted. In opposition to this view, he argues, with Heidegger, that what we observe when we learn a new skill in everyday practice is in fact the opposite. We most often start with explicit rules or preformulated approaches and then move to a multiplicity of particular cases, as we become an expert.
His argument draws directly on Heidegger's account in "Being and Time" of humans as beings that are always already situated in-the-world.
As humans 'in-the-world', we are already experts at going about everyday life, at dealing with the subtleties of every particular situation; that is why everyday life seems so obvious. Thus, the intricate expertise of everyday activity is forgotten and taken for granted by AI as an assumed starting point.
It is the assumed, and forgotten, horizon of everyday practice that makes technological devices and solutions show up as meaningful. If we are to understand technology we need to 'return' to the horizon of meaning that made it show up as the artifacts we need, want and desire. We need to consider how these technologies reveal or disclose us. From Wikipedia, the free encyclopedia.
This article is about phenomenology in philosophy. For phenomenology as a research method, see Phenomenography. For phenomenology as an approach in psychology, see Phenomenology psychology. This section does not cite any sources.
Phenomenology differs from other research in that it does not test a hypothesis, nor is there an expectation that the results predictive or reproducible. Additional studies into the same phenomenon often reveal new and additional meanings. The study can be applied to a single case or deliberately selected samples. A phenomenological research study typically follows the four steps listed below: Bracketing — The process of identifying, and keeping in check, any preconceived beliefs, opinions or notions about the phenomenon being researched.
Bracketing is important to phenomenological reduction, which is the process of isolating the phenomenon and separating it from what is already known about it. Intuition — This requires that the researcher become totally immersed in the study and the phenomenon and that the researcher remains open to the meaning of the phenomenon as described by those that experienced it. The process of intuition results in an understanding of the phenomenon and may require the researcher to vary the data collection methods or questions until that level of understanding emerges.
Analysis — The process of analyzing data involves the researcher becoming full immersed into the rich, descriptive data and using processes such as coding and categorizing to organize the data. The goal is to develop themes that can be used to describe the experience from the perspective of those that lived it.
Description — This is the last phase of the process. The researcher will use his or her understanding of the data to describe and define the phenomenon and communicate it to others. The descriptive phenomenological psychological method. Journal of Phenomenological psychology , 43 1 , The theory, practice, and evaluation of the phenomenological method as a qualitative research procedure.
Journal of phenomenological psychology , 28 2 , Some guidelines for the phenomenological analysis of interview data. Human studies , 8 3 , Existential-phenomenological perspectives in psychology: Exploring the breadth of human experience , A comparison of phenomenology, discourse analysis, and grounded theory.
Qualitative health research , 17 10 , Page Options Share Email Link. Share Facebook Twitter LinkedIn. Pinning this post will make it stay at the top of its channel and widgets. This pin will expire , on Change This pin never expires. Enterprise social software from Igloo.
The Research in Phenomenology is an international peer-reviewed journal for current research in phenomenology and contemporary continental philosophy as practiced in its global setting.
Phenomenology in business research focuses on experiences, events and occurrences with disregard or minimum regard for the external and physical reality. Phenomenology, also known as non-positivism, is a variation of interpretivism, along with other variations such as .
Research in Phenomenology deals with phenomenological philosophy in a broad sense, including original phenomenological research, critical and interpretative studies of major phenomenological. Phenomenology Methods & Data Collection. This module provides an overview of research methods for phenomenological studies and describes means of data collection.
phenomenological research an inductive, descriptive research approach developed from phenomenological philosophy; its aim is to describe an experience as it is actually lived by the person. Phenomenology has at least three main meanings in philosophical history: one in the writings of G. W. F. Hegel, another in the writings of Edmund Husserl in , and thirdly, succeeding Husserl's work, in the writings of his former research assistant Martin Heidegger in