Дивитися, щоб дивуватися: феноменологічно-етимологічний аналіз дива
Date
2019-02-26
Authors
Journal Title
Journal ISSN
Volume Title
Publisher
Видавництво Львівської політехніки
Lviv Politechnic Publishing House
Lviv Politechnic Publishing House
Abstract
В оглядовій статті про диво автор коротко розглядає історію філософії дива, в якій диво постає як
прояв значення буття та істини в явленості даного світу. Автор також з’ясовує етимологію слова “диво” й
доходить висновку, що диво пов’язане з дієсловом дивитися, здатністю людини сприймати нове та небачене
у старому та побаченому. Автор виділяє такі тлумачення дива, як гносеологічно-епістемологічне,
онтологічне та теологічне. Методи, які застосовувалися автором для дослідження дива (етимологічний,
феноменологічний, компаративістський), дозволили глибше усвідомити та зрозуміти феномен дива з огляду
на грецьке значення поняття “phenomenon”: те, що являє само себе; те, що є істиною буття; неприхованістю.
In the article about the miracle, the author sketches briefly the history of philosophy of miracle, in which the miracle appears as a manifestation of the significance of being and truth in this world. The miracle is considered from Antiquity (Plato and Aristotle) till contemporary phenomenologists, who are the representatives of the theological or religious turn in phenomenology (Marion, Manoussakis, Kearney). The author also finds out the etymology of the word “miracle” and concludes that the miracle is associated with the verb “to look at”, the ability of a person to perceive a new and unseen in the old and seen. Classifications of the miracle are given, as well already created by other scholars as the author. The author distinguishes such interpretations of a miracle as gnoseological, epistemological, ontological and theological. The methods used by the author for the study of the miracle (etymological, phenomenological, and comparative) made it possible to understand the phenomenon of the miracle more deeply, based on the Greek meaning of the phenomenon: that which represents itself; what is the true being; unveiledness. Also, phenomenological and etymological approaches to a miracle help to give it other interpretation, which is not theological. The author tries to return a miracle in the everyday life with help of a new look, which can wonder. This requires a destruction of the intentionality that neither belongs to the subject, nor object. It is merely destroyed as the process of objectivation, if we take into account that the Ukrainian verb “look at” keeps a direct connection with the word “miracle”, which actually derives from this verb, and verb “look at” has a meaning “to wonder”, “to surprise”. Then, we see that a capacity “to wonder” is derived from merely “to look at”.
In the article about the miracle, the author sketches briefly the history of philosophy of miracle, in which the miracle appears as a manifestation of the significance of being and truth in this world. The miracle is considered from Antiquity (Plato and Aristotle) till contemporary phenomenologists, who are the representatives of the theological or religious turn in phenomenology (Marion, Manoussakis, Kearney). The author also finds out the etymology of the word “miracle” and concludes that the miracle is associated with the verb “to look at”, the ability of a person to perceive a new and unseen in the old and seen. Classifications of the miracle are given, as well already created by other scholars as the author. The author distinguishes such interpretations of a miracle as gnoseological, epistemological, ontological and theological. The methods used by the author for the study of the miracle (etymological, phenomenological, and comparative) made it possible to understand the phenomenon of the miracle more deeply, based on the Greek meaning of the phenomenon: that which represents itself; what is the true being; unveiledness. Also, phenomenological and etymological approaches to a miracle help to give it other interpretation, which is not theological. The author tries to return a miracle in the everyday life with help of a new look, which can wonder. This requires a destruction of the intentionality that neither belongs to the subject, nor object. It is merely destroyed as the process of objectivation, if we take into account that the Ukrainian verb “look at” keeps a direct connection with the word “miracle”, which actually derives from this verb, and verb “look at” has a meaning “to wonder”, “to surprise”. Then, we see that a capacity “to wonder” is derived from merely “to look at”.
Description
Keywords
диво, дивитися, дивуватися, істина, буття, релігія, феномен, miracle, being, intentionality, truth, phenomenon, religion, wonder
Citation
Карівець І. Дивитися, щоб дивуватися: феноменологічно-етимологічний аналіз дива / Ігор Карівець // Гуманітарні візіїї. — Львів : Видавництво Львівської політехніки, 2019. — Том 5. — № 1. — С. 64–70.