Serhii Forkosh
Doctor of Philosophy, translator, lecturer
"Talking to Serhii Forkosh is like walking barefoot on rocky ground.
Thinking can be painful. But it is an integral part of what makes our lives so valuable and so exciting.
Consistently pursuing a thought is always a radical challenge."
Vladimir Vertlieb, Austrian writer and journalist.


2007-2010 - postgraduate study at the Faculty of Philosophy of the Taras Shevchenko National University of Kyiv,
dissertation on the topic:
"Comparative approach to the study of the methodological tools of physical cognition"
2019 - fellowship researcher at the Faculty of Philosophy of the University of Vienna
2018-2020 - doctoral studies at the Faculty of Philosophy of the Taras Shevchenko National University of Kyiv,
dissertation on the topic:
"Methodological dimensions of research into socio-cultural transformations in a post-non-classical perspective"
Member of PEN Club Austria


COURSES
"Introduction to Phenomenology"
Course Description
Phenomenology, in the subjective, in the experience of the world, in this original attitude to things, explores and discovers essential connections, correlation structures that have a universal character. Thus, phenomenology is realized beyond these two dimensions, subjective and objective, revealing the very conditions of their emergence and thereby indicating their conventionality.
Course plan
1. The emergence and development of phenomenology
(From Franz Brentano to Mark Ryshir);
2. Main types of phenomenology
(transcendental, realistic, existential, etc.);
3. Phenomenological concepts (categorical apparatus).
Phenomenon, intentionality, a priori correlation, constitutiveness, setting, intersubjectivity, life world, etc.;
4. The problem of method in phenomenology
(method, approach, path);
5. Phenomenological reduction
(eidetic and transcendental);
6. Epoch
(the practice of limiting the immanent region)
7. Genetic method
(establishment of the context in the experience);
8. Phenomenology and psychology.


"Phenomenological Psychology"
"Phenomenological psychology is an absolutely necessary foundation for the construction of a strictly scientific psychology."
Edmund Husserl
Course Description
Description and Analysis of Phenomena:
Phenomenology aims to clarify the basic phenomena with which the psychotherapist works. This helps to avoid an arbitrary approach to therapy and to focus on the individual experience of the patient.
Reduction and Encounter:
An important aspect of the phenomenological approach is reduction - a process during which the therapist returns to the field of pure experience, thus getting rid of prejudices and hasty assessments. This allows for the creation of a "place" for a real encounter between the therapist and the patient.
The Structure of Human Experience:
Phenomenology helps the therapist understand the fundamental structures of human existence by analyzing the ways in which objects are given through perception and imagination. This understanding allows for a deeper work with existential questions such as suffering, loneliness and the self.
Plan
1. Methodological foundations of phenomenological psychology
2. On the issue of the phenomenon of the mental
3. On the relationship between bodily and mental experience
4. On the issue of the “normality” of mental life
5. Phenomenology of trauma
6. Phenomenology of fear
7. On the phenomenology of pain


Phänomenologische Werkstatt
The main directions that will be implemented in the courses over time:
- Reading/interpretation of texts by E. Husserl, M. Heidegger, Nikolai Hartmann, E. Fink, H. Rombach, G. Deleuze, M. Richir;
- Phenomenological interpretation of texts by F. W. J. Schelling;
- Introduction to the intercultural phenomenology of Georg Stenger;
- Phenomenological practices (perception, imagination, thinking);
- Free discussions (cinema, painting, fiction, music, computer games);
- Phenomenological psychology (phenomenological clarification of the main categories of psychology and the use of phenomenological methods in the practice of a psychotherapist);
- At the seminars, I will also present my vision of the future of phenomenology.
- people who are professionally engaged in philosophy, in particular
German idealism and phenomenology;
- practicing psychologists;
- creative people who are interested in understanding their experience;
- students of philosophy departments;
- anyone who is looking for a platform for professional communication on a philosophical level.
The main directions that will be implemented in the courses over time:
- Reading/interpretation of texts by E. Husserl, M. Heidegger, Nikolai Hartmann, E. Fink, H. Rombach, G. Deleuze, M. Richir;
- Phenomenological interpretation of texts by F. W. J. Schelling;
- Introduction to the intercultural phenomenology of Georg Stenger;
- Phenomenological practices (perception, imagination, thinking);
- Free discussions (cinema, painting, fiction, music, computer games);
- Phenomenological psychology (phenomenological clarification of the main categories of psychology and the use of phenomenological methods in the practice of a psychotherapist);
- At the seminars, I will also present my vision of the future of phenomenology.
- people who are professionally engaged in philosophy, in particular
German idealism and phenomenology;
- practicing psychologists;
- creative people who are interested in understanding their experience;
- students of philosophy departments;
- anyone who is looking for a platform for professional communication on a philosophical level.




Translations

Georg Stenger
Georg Stenger, born in 1957, is a professor at the University of Vienna and head of the research area “Philosophy in a Global World/Intercultural Philosophy”.
The translation is based on the publication: Georg Stenger "Philosophy of Interculturality: Phänomenology of Intercultural Philosophy" 2. Up to the Studienausgabe 2020
Translator: Serhii Forkosh

If you try to answer the question of what has happened significantly in European philosophy over the past two decades, then it is impossible not to note the ideas of Georg Stenger.
How is communication between cultures possible? After all, every culture has created semantic codes, where the experience of its culture is considered universal? Every culture has a universal picture of the world, in which the other, external, alien is subordinated to its own, internal, familiar. But the modern world presupposes the need for knowledge and dialogue with what is external, alien and unfamiliar. We are talking about dialogue and the need for understanding. As a result of such a dialogue, a new, intercultural commonality can be born, not found in each world-culture by itself.
“Interculturality” has become a key phenomenon, not only permeating the humanities and cultural sciences, but also manifesting itself in social forms of life, cultural worlds and real political discourses. As a philosophical topic that concerns both justification and demonstration, the paradigm of intercultural interaction acquires fundamental theoretical and practical significance. Based on the analysis of the "phenomenon of intercultural experience", Georg Stenger lays the foundations of intercultural thinking. The constitutive connection between "experience" and "the world (we)", which is maintained as a systematic and methodological reference point, is able to point to various subject areas and dimensions that are important for contemporary intercultural understanding.
With the help of an expanded concept of experience, which methodically provides itself with the concept of the "phenomenology of experience", it becomes possible to take the step that substantiates Western European thinking, in particular, in its categorical self-understanding. This makes it possible to compare, for example, East Asian thinking, especially Japanese, and thus to describe the phenomenon of experience in a new way. Associated with this is the call for a greater plurality that lies beyond universalism and relativism, globalism and particularism, and offers mutual "fruitful difference". At the same time, heightened “intercultural awareness” arises only against the background of problems associated with the intercultural paradigm; even the philosophical path is preparing for a new stage of “philosophy of intercultural interaction.”

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