phainomena

The article consists of two main parts. First, we provide an outline of Husserl’s
somatology, “the science of the lived body”, as a fundamental methodological
and conceptual framework for a phenomenological re-construal of life
sciences in general and botany in particular. Second, and with the aim of
demonstrating why and how the somatological approach might be useful for reconceptualizing
vegetal life, we identify, in the writings of Husserl, a three-step
procedure for operationalizing the native (empathic) perception of another
living being (the three steps include: eidetic self-modification; intercorporeal
pairing; and appresentation of an alien field of experience). After expounding
on each step, we draw some tentative conclusions, particularly on how our
analysis might impact the understanding of empathy: it is not synonymous
with the imposition of anthropomorphic conditions onto the experience of
the living. Instead, it must be understood as a gradual formation of a contrast
foil whose aim is to efficiently bring to the fore the peculiarity of non-human
life forms.
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Keywords: embodiment, empathy, Husserl, intercorporeality, plant life,
phenomenology of life sciences, resonance.
Nov pogled na Husserlovo somatologijo: Leib kot metodološko
pomagálo pri eksplikaciji življenja (rastlin)
Namen pričujočega prispevka je raziskati, ali nam lahko fenomenologija,
katere metodološki in epistemološki temelj je prvoosebno raziskovanje
doživljanja, omogoča vpogled v temeljne strukture »življenja«. Da bi
odgovorila na to vprašanje, si bova v svoji analizi pomagala z dvema osrednjima
fenomenološkima pojmoma. Prvi je »janusovsko« pojmovanje telesa, po
katerem jaz kot živo bitje ne posedujem le popredmetenega telesa (Körper),
temveč sem v prvi instanci sem živeto telo – živôt (Leib). Ker je živôt (živeto
telo) epistemska izhodiščna točka vseh fenomenoloških raziskav, mora vsaka
prizemljena biofenomenološka razlaga začeti prav tam. Drugič in v povezavi
s tem, moja utelešenost igra ključno vlogo pri empatiji, ki v fenomenološki
tradiciji velja za »kraljevsko pot« k intersubjektivnosti in je potemtakem
nepogrešljiva pri tem, kako pristopamo k drugim živim bitjem in jih razumemo.