“…I am only interested in the work of contemplative phenomenologists, for talking about phenomenology is not doing phenomenology (Albertazzi 2018; Ihde 2012; Laughlin 2020). I specifically ignore the phenomenological philosophies of Heidegger, Sartre, Merleau‐Ponty, and Derrida, among other less well‐known philosophers, none of whom were mature contemplatives and all of whom, despite their lack of the requisite contemplative abilities, reject the meditational methods of Husserl's “pure” phenomenology (see Inkpin 2016, 12; Lee 2010). One of the main virtues of phenomenology—though many there may be—is that phenomenology is an opening to “the matters themselves.” This requires of those practicing phenomenology a flexibility of mind, and a genuine open disposition to follow the course of the phenomena as they give themselves, no matter how they give themselves.…”
Section: Husserl's Methods and Neurophenomenologymentioning
confidence: 99%
“…I am only interested in the work of contemplative phenomenologists, for talking about phenomenology is not doing phenomenology (Albertazzi 2018;Ihde 2012;Laughlin 2020). I specifically ignore the phenomenological philosophies of Heidegger, Sartre, Merleau-Ponty, and Derrida, among other less well-known philosophers, none of whom were mature contemplatives and all of whom, despite their lack of the requisite contemplative abilities, reject the meditational methods of Husserl's "pure" phenomenology (see Inkpin 2016, 12;Lee 2010).…”
Section: H U S S E R L ' S M E T H O D S a N D N E U R O P H E N O M ...mentioning
Our species of hominin, Homo sapiens, is an extremely social animal. We are born with social brains. The phenomenology of Edmund Husserl is a methodological approach to social consciousness that offers significant advantages in terms of uncovering and describing the essential structures of our social perceptions and actions. This is especially true in this period of post‐neuro‐turn social science, because the structures described by Husserlian “pure” phenomenology with its emphasis upon “returning to the things,” performing reductions, and developing the skills available to the phenomenological attitude are in synch with neuroscientific research on the neural correlates of consciousness. For the anthropology of consciousness, the Husserlian methodology allows us to explore consciousness in cross‐cultural settings in greater detail and depth of understanding. This is especially the case with respect to the experience of intersubjectivity, the roots of which are found to be part of the inherent life‐world that all normal humans depend upon to true their experiences of the environing world, regardless of cultural background. The Husserlian approach to intersubjectivity challenges the discipline of anthropology to move past its knee‐jerk distinction between nature and nurture, and its erroneous assumption that human experience is somehow “culture all the way down.”
“…I am only interested in the work of contemplative phenomenologists, for talking about phenomenology is not doing phenomenology (Albertazzi 2018; Ihde 2012; Laughlin 2020). I specifically ignore the phenomenological philosophies of Heidegger, Sartre, Merleau‐Ponty, and Derrida, among other less well‐known philosophers, none of whom were mature contemplatives and all of whom, despite their lack of the requisite contemplative abilities, reject the meditational methods of Husserl's “pure” phenomenology (see Inkpin 2016, 12; Lee 2010). One of the main virtues of phenomenology—though many there may be—is that phenomenology is an opening to “the matters themselves.” This requires of those practicing phenomenology a flexibility of mind, and a genuine open disposition to follow the course of the phenomena as they give themselves, no matter how they give themselves.…”
Section: Husserl's Methods and Neurophenomenologymentioning
confidence: 99%
“…I am only interested in the work of contemplative phenomenologists, for talking about phenomenology is not doing phenomenology (Albertazzi 2018;Ihde 2012;Laughlin 2020). I specifically ignore the phenomenological philosophies of Heidegger, Sartre, Merleau-Ponty, and Derrida, among other less well-known philosophers, none of whom were mature contemplatives and all of whom, despite their lack of the requisite contemplative abilities, reject the meditational methods of Husserl's "pure" phenomenology (see Inkpin 2016, 12;Lee 2010).…”
Section: H U S S E R L ' S M E T H O D S a N D N E U R O P H E N O M ...mentioning
Our species of hominin, Homo sapiens, is an extremely social animal. We are born with social brains. The phenomenology of Edmund Husserl is a methodological approach to social consciousness that offers significant advantages in terms of uncovering and describing the essential structures of our social perceptions and actions. This is especially true in this period of post‐neuro‐turn social science, because the structures described by Husserlian “pure” phenomenology with its emphasis upon “returning to the things,” performing reductions, and developing the skills available to the phenomenological attitude are in synch with neuroscientific research on the neural correlates of consciousness. For the anthropology of consciousness, the Husserlian methodology allows us to explore consciousness in cross‐cultural settings in greater detail and depth of understanding. This is especially the case with respect to the experience of intersubjectivity, the roots of which are found to be part of the inherent life‐world that all normal humans depend upon to true their experiences of the environing world, regardless of cultural background. The Husserlian approach to intersubjectivity challenges the discipline of anthropology to move past its knee‐jerk distinction between nature and nurture, and its erroneous assumption that human experience is somehow “culture all the way down.”
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