<abstract xmlns="http://www.w3.org/1999/xhtml"><p>Delfim Santos was not a phenomenologist, but his interest concerning phenomenological issues was more than an accident. Familiar with the philosophy of the Vienna Circle, but above all strongly influenced by Nicolai Hartmann, Delfim Santos sees in Husserl’s phenomenology (mainly in <italic>Ideas I)</italic> the recognition of several kinds or regions of objectivity, each with its peculiar regional essence. At the same time, he looks at the theory of intentionality as acknowledging the necessary relation between any realm of reality that requests thinking activity, and reality itself recognize by thought regarding its ultimate layers of sense. But in this paper, we also show that while addressing existential issues, Delfim Santos came to the careful study Heidegger’s <italic>Being and Time;</italic> man appears to him as a being determined in his terrestrial life-course by transcendence and, consequently, as in the case of the German philosopher, as belonging to a zone of reality inaccessible to traditional ontological categories. At last, we trace the marks of Merleau-Ponty (as well as Gestalt-psychology) in Delfim Santos’ pedagogical works, particularly in the way he characterizes human action and its relations to physical-chemical stimuli that act not as a cause, but as a motive or occasion for meaningful behavior.</p></abstract>

Delfim Santos was not a phenomenologist, but his interest concerning phenomenological issues was more than an accident. Familiar with the philosophy of the Vienna Circle, but above all strongly influenced by Nicolai Hartmann, Delfim Santos sees in Husserl’s phenomenology (mainly in Ideas I) the recognition of several kinds or regions of objectivity, each with its peculiar regional essence. At the same time, he looks at the theory of intentionality as acknowledging the necessary relation between any realm of reality that requests thinking activity, and reality itself recognize by thought regarding its ultimate layers of sense. But in this paper, we also show that while addressing existential issues, Delfim Santos came to the careful study Heidegger’s Being and Time; man appears to him as a being determined in his terrestrial life-course by transcendence and, consequently, as in the case of the German philosopher, as belonging to a zone of reality inaccessible to traditional ontological categories. At last, we trace the marks of Merleau-Ponty (as well as Gestalt-psychology) in Delfim Santos’ pedagogical works, particularly in the way he characterizes human action and its relations to physical-chemical stimuli that act not as a cause, but as a motive or occasion for meaningful behavior.

Delfim Santos (1908-1966) e a Fenomenologia

Phainomenon

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.

{"article-title":"Delfim Santos (1908-1966) e a Fenomenologia"}

Delfim Santos was not a phenomenologist, but his interest concerning phenomenological issues was more than an accident. Familiar with the philosophy of the...

Delfim Santos (1908-1966) e a Fenomenologia

Publié en ligne: 19 oct. 2021

Pages: 137 - 150

DOI: https://doi.org/10.2478/phainomenon-2011-0006

© 2011 Carlos Morujão, published by Sciendo

This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 3.0 License.