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The thematization of the phenomenological structure of dialogue is presented in the article. It starts with the critique of dialogue as a binomial relation. Based on Husserl's, Waldenfels' and Mickunas' analyses of intentional consciousness and intersubjectivity, the author shows that there is a third linking member – subject matter – in every I–Thou binomial relationship. It is the subject matter which the conceptions of Buber and Levinas try to eliminate as a non-dialogical aspect. The aim of this critical research is not to proceed to the analysis of dialogue as mutual understanding or rational communication, but to grope those planes of the subject matter which are closest to dialogical relationship. The author elucidates the specific character of percepting Thou in dialogical relationship. The significance of the Other's presence in a dialogue and the constitution of polycentric space are investigated. The structure of addressing is described in the aspect of perception. It is also critically revised whether the problem of the cognition of the Other is significant for dialogue theory. The author is looking for the principles that enable the constitution of common sense. He considers that the main principle for the constitution of common sense is "the connection of fulfilment" (Erfüllungszusammenhang), which is disclosed on the ground of Husserl's notion of filling the empty intentions (Erfüllung der leeren Intentionen). The self-perception in a dialogue is investigated in the aspect of the subject matter. Finally, the conclusion is drawn that the trinomial pattern of dialogue enables us to avoid the extreme reductions of a dialogue to a binomial relationship or rational communication and to present the universal structure of the dialogue in the aspect of a corporeal face-to-face contact and perception.

Fifty patients with a primary diagnosis of Obsessive-Compulsive Disorder (OCD) were studied during the course of the year 1994 from a phenomenological point of view in order to delineate the various forms and contents of obsessions and compulsions.An attempt was made to highlight the frequency with which the different forms and contents occur. Six types of obsessions were identified: doubts, thoughts, fear (phobia), images, impulses and miscellaneous.Compulsive acts were classified into two types: yielding and controlling.The contents of obsessions could be classified into eight broad categories as relating to: dirt and contamination, germs, aggression, sex, religion, blasphemy, illness and indecisiveness. Thirty eight percent of the patients displayed obses sional thoughts related to dirt and contamination, while forty per cent showed religious and blasphemous obsessional thoughts and doubts.Fifty six percent of the patients had compulsions of which 36% were multiple, while 20% displayed only a single compulsion.The paper discusses these findings and emphasizes the role played by socio- cultural and religious factors in shaping the character of an obsessional thought content.

We study ratios of azimuthal-angle distributions in Mueller–Navelet jets after imposing a rapidity veto constraint: the minijet radiation activity is restricted to only allow final-state partons separated at least a distance in rapidity b. It is well-known that the asymptotic growth with the rapidity separation of the two tagged jets of the NLLA BFKL Green's function requires a value of b≃O(2) in order to avoid unphysical cross sections. We further investigate this point from a phenomenological point of view and work out those values of b which best fit angular distributions measured at the LHC in a realistic set-up where impact factors and parton distribution effects are also taken into account. ; This work was supported by the Spanish Research Agency (Agencia Estatal de Investigación) through the grant IFT Centro de Excelencia Severo Ochoa SEV-2016-0597. GC and ASV acknowledge support from the Spanish Government grants FPA2015-65480-P, FPA2016-78022-P. DGG is supported with a fellowship of the international programme 'La Caixa-Severo Ochoa'. FGC acknowledges support from the Italian Foundation "Angelo della Riccia".

"The purpose of the present essay is to present a version of the evidential argument from evil and to propose a 'skeptical theistic' response from a phenomenological point of view. In a word, the problem with the evidential argument from evil is that it attempts to put forth as justified an interpretation of the moral significance of historical events which actually exceeds the limits of human knowledge and which is based on a misinterpretation of experience. The essay also corrects certain analytic-philosophical notions regarding the nature of appearance, terminating with a discussion of the familiar critiques of analytic skeptical theism and the question of whether the belief in the existence of God might not be affected by the apparent skepticism implied by the phenomenological approach to knowledge in general.

Keywords: existence of God, argument from evil, skeptical theism, phenomenology, analytic philosophy
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The official outlook of Soviet Marxism is that "orthodox" Marxism needs no qualifications or eclectic revisions, but this dogmatism only emphasizes the theoretical degeneration of a rigid, nondialectical abstract formalism. For several decades, efforts at a synthesis of Marxism & phenomenology have been attempted, but the 2 incompatible perspectives cannot be mechanically joined. A nondogmatic Marxism & a relevant phenomenology can be attained simultaneously if Marxism is treated as the outcome of phenomenology & phenomenology is taken as an inextricable moment of Marxism. Marxism is the historically valid mediation that concretely articulates & directs social reality, while phenomenology is the tracing back of all mediations to the human operations that constituted them. The crisis in irrelevant Marxism necessitates a phenomenological reconstitution, in which new content is expressed in novel forms (phenomenological Marxism) dialectically related to previous forms (classical Marxism). Similarly, phenomenological analysis unavoidably penetrates Marxism as the class-analysis that explains consciousness in terms of class position & labor. Phenomenological Marxism is an approach that constantly reduces all theoretical constructs--including Marxism--to their living context in order to guarantee the adequacy of the concept to the object it apprehends & the goal it seeks. Its point of departure from orthodox Marxism occurs with its rejection of the theory of reflection. A new, critical Marxism adequate for contemporary issues must reformulate the notion of class to embrace the new sectors of the Wc; the concept of the economy to incorporate the formerly separate spheres of leisure, education, etc; & the idea of revolution to involve all the activities of everyday life. Phenomenological Marxism can serve the New Left as the basis for a theoretical critique of the Old Left. A. Karmen.

The term ?phenomenological community? is not among the most well-known
concepts of phenomenology. It was used by Marc Richir referring to
Merleau-Ponty?s concept of ?natural? community. The paper examines this
concept from the point of view of social philosophy. It analyses its
relevance in the context of a post-Hegelian philosophy of inter-subjectivity.
The community conceived this way is origin and result at the same time,
giving rise to a theory of a historically grounded formation of a previously
not given and heterogeneous communicative integration; moreover, social
mediation defining the subject of action is an open, non-totalizing process,
which makes it possible to conceptualize an integrative action that does not
neutralize the heterogeneity of the contemporary society. The theory of the
phenomenological community is the ontology of a disintegrated but common
world. Social action never happens on the basis of chaos but of the
inter-subjective world, thus it can provide a new basis for such an action.
On the other hand the ?phenomenological community? is essentially a form of
the ?passive synthesis? thus it is unable to provide foundation for a
unifying action, the only possibility for an authentic integration (a
non-representative form of social integration). Thus it necessitates a
critique.

AbstractThis article provides an introduction to the special issue "Emotions of the Pandemic: Phenomenological Perspectives". We begin by outlining how phenomenological research can illuminate various forms of emotional experience associated with the exceptional circumstances of the COVID-19 pandemic. In addition, we propose that a consideration of pandemic experience, in all its complexity and diversity, has the potential to yield wider-ranging phenomenological insights. We go on to discuss the thirteen contributions that follow, identifying common themes and points of complementarity.

The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two general views: old historical, traditional source and nowadays the increasing diversity. The article includes a short discussion about definition of 'religious landscape' and the possibilities of its interpretation. Using definition epochē from phenomenological point of view we conclude that religious landscape of Vilnius is pluralistic. Santrauka Tradicinis religinis peizažas kinta labai pastebimai, o dabartinis demonstruoja ypač didelę įvairovę. Nūdien Europoje vyrauja trys bendros tendencijos – sekuliarizacija, naujasis dvasingumas ir imigrantų religijos, tokios kaip islamas, budizmas, iniduizmas greta judaistinės-krikščioniškosios tradicijos. Remdamiesi fenomenologiniu požiūriu, žvelgiame į religinį Vilniaus peizažą kaip į pliuralistinį, atsiveriantį iš dviejų bendrų perspektyvų: senoji istorinė, tradicinė versmė ir nūdien augantis skirtingumas. Straipsnyje imamasi trumpos diskusijos "religinio peizažo" tema ir apie šio apibrėžimo interpretavimo galimybes. Pasitelkiant sąvokąepochē, fenomenologinio mąstymo perspektyvoje prieinama išvada, kad Vilniaus religinis peizažas yra pliuralistinis.

The investigation of teenage orphans' opinions of both themselves and other people within phenomenological point of view means researching that in their self structure in the broader context than their self – consciousness. The term self structure requires the definition; its sources need to be determined. The article deals with the analysis of solving these problems within some of psychological and philosophical approaches. It was solving these problems by S. Frank, N. Lossky that we used in the experimental study orphans' opinion about themselves and other people. These scientists belong to Russian intuitivist group that is the part of phenomenological branch of non Marxian theory of knowledge. Their conception has been developed in modern Russian psychology by F. Mihaylov and V. Muhina. The self structure is understood as state of person's mind (I) to subject (Subject). The "I" is detachment himself by person as separable side, which function is act of distinguishing. The "Subject" includes the subject itself and person's sense, attitude and feeling, connected with the subject, given to the person in perception intuitively. Self structure's sources are both isolating, connected with person's instinctive selfish inclinations, and involving into communications, connected with person's inclination for searching contacts with others. The article offers the typology of orphan's strategies in isolating and involving into communications with the others, formatted theirs' self structure. The correlation between orphans' opinion about the others and their self structures was been confirmed. Key words: Intuitivism, cognition as distinguishing, opinion about self and others, self structure, isolating, involving into communications.

Hannah Arendt's political theory gains in clarity and resonance when it is placed in the context of German phenomenology and Existenz philosophy. In this essay, the authors examine the points of contact (on the level of ideas rather than personal ties) between Arendt and Martin Heidegger. The argument holds that Arendt followed Heidegger in grafting traditional humanism onto an untraditional, self-consciously antimetaphysical body of thought. Yet almost from the beginning, she struck out in a direction peculiarly her own, seeking to escape a certain contemplative aloofness and remoteness from public affairs which she sensed in Heidegger's fundamental ontology. Against Heidegger, Arendt tried to show that the core values of human rights and dignity cannot be sustained unless one explicitly recognizes the "plurality" of human life and the importance of the public realm in revealing who we are as individuals.

"Our starting point is a phenomenological analysis of the concepts of hand and possibility in relation to human realization and expression, whereby the problem of hand and its movements can be followed in this framework in its peculiarity and uniqueness. With regard to possibility, we follow a certain shift in Husserl's concept of possibility towards practical possibility, as well as some selected passages in his texts concerning corporeality and constitution. This phenomenological starting point is connected to the question of stimulation (potentiating) of the hand in the creative process; we draw upon insights in texts of a Finnish thinker and architect Juhani Pallasmaa and on examples from fields of art, technology and handicrafts. The goal of the text is the return to the hand and the revival of the sphere of original realization of the man, as opposed to uniformity, excess of impulses, tendency to manipulate or, on the other hand, desensitization, whereby we want to open up a space for stimulation of creativity and deepening of the experience on this basis, whose starting poin Keywords: body, touch, possibility, creation, craft, Edmund Husserl, Juhani Pallasmaa "

PurposeThis current paper attempts to bring more light to the current debate of understanding phenomenological research methods, in order to clarify the interpretive phenomenological inquiry with Heidegger's philosophy of phenomenology.Design/methodology/approachThe paper uniquely presents the three distinctions of Heideggerian thoughts in conducting interpretive phenomenological research: (1) realizing the problem of identity; (2) recognizing the inadequacy of ontology; and (3) interpreting the subject matter through historical critiques.FindingsThe paper also discusses the basis of phenomenological research issues of a priori knowledge, data analysis process and qualitative research issues of validity, reliability, and creditability. In the conclusion and recommendation, this paper suggests six key points to implement a proper research strategy to employ Heideggerian phenomenological inquiry in social science and policymaking research where investigators are dealing with the multiplicity of existing and alternative worldviews.Originality/valueThe paper idea is fresh and adds new knowledge to the field.

This book explores what it is like to be involved in contemporary open adoption, characterised by varying forms of contact with birth relatives, from an adoptive parent point of view. The authorℓ́ℓs fine-grained interpretative phenomenological analysis of adoptersℓ́ℓ accounts reveals the complexity of kinship for those whose most significant relationships are made, unmade and permanently altered through adoption. MacDonald distinctively connects adoption to wider sociological theories of relatedness and personal life, and focuses on domestic non-kin adoption of children from state care, including compulsory adoption. The book also addresses current child welfare concerns, and suggestions are made for adoption practice. The book will be of interest to scholars and students with an interest in adoption, social work, child welfare, foster care, family and sociology. Mandi MacDonald is Lecturer in social work at Queens University, Belfast, UK. She has extensive social work experience in statutory child welfare services in Northern Ireland, most recently undertaking permanence planning and public adoption for children in care.

Our purpose is to show the value of eco-psychology and phenomenology for a cognitive paradigm fostering sustainable development. Our hypothesis is that those fields help lay the groundwork for truly sustainable development. Our method is a review of scholarly and theoretical work on the origins of the modern paradigm that has governed conceptions of development, and on eco-psychology, phenomenology, cognitive science, and sustainable development. Our contribution is a fully informed understanding of psychological and socio-cultural issues relevant to sustainability. The prevailing conception of development derives from the origins of modern science in seventeenth-century Europe. Francis Bacon and René Descartes elaborated a vision of development, or material progress, based on exploitation of a nature without inherent value, as a source of raw materials for human purposes. Eco-psychology aims to repair the rift between humanity and nature. Our dominant idea of development implies the alienation from nature that makes it difficult to prioritize authentic sustainability. Maurice Merleau-Ponty makes the crucial point that "we can never grasp the world in its totality but we grasp it according to the mode in which we inhabit it" (Merleau-Ponty, 1962, as cited in Buckley, 2013). What will we sustain? How will we negotiate the socio-cultural and psychological obstacles and achieve reconciliation? What are some examples of meaningful, practical movement toward sustainability?Keywords: eco-psychology, phenomenological, sustainability, mindset/paradigm, mindfulness, emotions, healing