<abstract xmlns="http://www.w3.org/1999/xhtml"><p>This paper addresses the meaning and importance of Alexandre Morujão’s work for the reception of husserlian phenomenology in the Portuguese university. It gives also an overall view of his philosophical activity and interests, either as a university professor and researcher, or as a translator of philosophical works. The paper tracks also some of philosophical influences, sometimes hidden in the author’s published works, such as the influence of the Spanish philosopher Ortega y Gassett. Regarding phenomenology (and especially husserlian phenomenology), the paper shows that Alexandre Morujão’s work tried to highlight the following three main themes: 1) the radical character of phenomenological attitude, as the science of origins and as a unitary theoretical connection of propositions grounded in ultimate evidences· 2) the ensuing radical awareness of the phenomenological Ego, not only as a pole of identity but above all as a set of habits, i.e. a series of synthesis passively persisting in his own personal life; 3) the relation of transcendental subjectivity to the life-world, as the world of intuition and immediate experience, and the ultimate ground of meaning.</p></abstract>

This paper addresses the meaning and importance of Alexandre Morujão’s work for the reception of husserlian phenomenology in the Portuguese university. It gives also an overall view of his philosophical activity and interests, either as a university professor and researcher, or as a translator of philosophical works. The paper tracks also some of philosophical influences, sometimes hidden in the author’s published works, such as the influence of the Spanish philosopher Ortega y Gassett. Regarding phenomenology (and especially husserlian phenomenology), the paper shows that Alexandre Morujão’s work tried to highlight the following three main themes: 1) the radical character of phenomenological attitude, as the science of origins and as a unitary theoretical connection of propositions grounded in ultimate evidences· 2) the ensuing radical awareness of the phenomenological Ego, not only as a pole of identity but above all as a set of habits, i.e. a series of synthesis passively persisting in his own personal life; 3) the relation of transcendental subjectivity to the life-world, as the world of intuition and immediate experience, and the ultimate ground of meaning.

Alexandre Fradique Morujão

Phainomenon

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

{"article-title":"Alexandre Fradique Morujão"}

This paper addresses the meaning and importance of Alexandre Morujão’s work for the reception of husserlian phenomenology in the Portuguese university. It...

Alexandre Fradique Morujão

Publié en ligne: 19 oct. 2021

Pages: 163 - 185

DOI: https://doi.org/10.2478/phainomenon-2011-0008

© 2011 Carlos Morujão, published by Sciendo

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