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The Phenomenology of Spirit (German: Phänomenologie des Geistes) is the most widely discussed philosophical work of Georg Wilhelm Friedrich Hegel; its German title can be translated as either The Phenomenology of Spirit or The Phenomenology of Mind. Hegel described the work, published in 1807, as an "exposition of the coming to be of knowledge ...
Neurophenomenology refers to a scientific research program aimed to address the hard problem of consciousness in a pragmatic way. [1] It combines neuroscience with phenomenology in order to study experience, mind, and consciousness with an emphasis on the embodied condition of the human mind. [2]
Looser but more readable translation, as The Phenomenology of Mind, tr. J.B. Baillie 1910, revised 1931. Available online: German text, German text on a single page, Baillie translation, Baillie translation; The Phenomenology of Spirit (Cambridge Hegel Translations), translated by Terry Pinkard (Cambridge University Press, 2018) ISBN 0521855799
During this time, Varela and Thompson, along with Eleanor Rosch, wrote The Embodied Mind: Cognitive Science and Human Experience, which introduced the approach to cognitive science known as enactivism. [1] Thompson's book, Mind in Life: Biology, Phenomenology, and the Sciences of Mind, argues for a deep continuity between life and mind. [2]
The lord–bondsman dialectic (sometimes translated master–slave dialectic) is a famous passage in Georg Wilhelm Friedrich Hegel's The Phenomenology of Spirit.It is widely considered a key element in Hegel's philosophical system, and it has heavily influenced many subsequent philosophers.
The phaneron (Greek φανερός [phaneros] "visible, manifest" [1] [2]) is the subject matter of phenomenology, or of what Charles Sanders Peirce later called phaneroscopy. [3] The term, which was introduced in 1905, is similar to the concept of the "phenomenon" in the way it meant "whatever is present at any time to the mind in any way". [4]
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In Husserl's phenomenology, 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 ...