En las últimas ediciones del grupo de noticias relacionadas con la fenomenología Phenomenology Newsletter, dirigido por C. Ciocan y la Sociedad Rumana de Fenomenología, se ha incluido una selección de las reseñas dedicadas a libros de fenomenología, de las aparecidas en Notre Dame Philosophical Reviews. De las recensiones rescatadas en el último número de Phenomenology Newsletter, nos hacemos eco de la realizada por Daniel Dahlstrom sobre el libro de Laszlo Tengelyi The Wild Region in Life-History.
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In this inspired and intelligently written, if somewhat sprawling study, the author challenges the narrative view of the self (the equation of life-history and personal identity) in the course of arguing for “a transformed and renewed phenomenology” (81), one that takes its bearings from a hitherto hidden area (the “wild region”) in the historical unfolding of a life. This area encompasses the formation of sense, the unconscious, alterity, and the operative language and creative expressions that exceed the fixed meanings of common or shared experience. In the first half of the book, the author makes his case for this region through analyses of the “experiential sense in life-history” (chapter one) and the “temporality of experience in life-history” (chapter two). In the second half of the book, the focus shifts to alterity, as the author tries to integrate the “experience of alterity” (chapter three) into his account of the wild region in life-history and to sketch an “ethic of alterity” (chapter four) deriving from that region. The project is thus to establish the wild region of consciousness, first broached by Merleau-Ponty, and to bring it to bear effectively on the notion of unlimited responsibility, elaborated by Levinas. The result is a critical review and appropriation of French phenomenology by an independent voice from across the Rhine, paralleled in this regard only by the work of Bernard Waldenfels, whose imprint is present throughout the study.
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In this inspired and intelligently written, if somewhat sprawling study, the author challenges the narrative view of the self (the equation of life-history and personal identity) in the course of arguing for “a transformed and renewed phenomenology” (81), one that takes its bearings from a hitherto hidden area (the “wild region”) in the historical unfolding of a life. This area encompasses the formation of sense, the unconscious, alterity, and the operative language and creative expressions that exceed the fixed meanings of common or shared experience. In the first half of the book, the author makes his case for this region through analyses of the “experiential sense in life-history” (chapter one) and the “temporality of experience in life-history” (chapter two). In the second half of the book, the focus shifts to alterity, as the author tries to integrate the “experience of alterity” (chapter three) into his account of the wild region in life-history and to sketch an “ethic of alterity” (chapter four) deriving from that region. The project is thus to establish the wild region of consciousness, first broached by Merleau-Ponty, and to bring it to bear effectively on the notion of unlimited responsibility, elaborated by Levinas. The result is a critical review and appropriation of French phenomenology by an independent voice from across the Rhine, paralleled in this regard only by the work of Bernard Waldenfels, whose imprint is present throughout the study....
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