Įspūdžio fenomenologija

LTĮspūdis yra pamatinis suvokimo įvykis, turintis sudėtingą kompleksinę konfigūraciją, susiejantis fizikinį dabar-tašką su subjektyviai išplėsta turima omenyje dabartimi. Įspūdis atskleidžia žinojimo polisemantiškumą. Kognityvinis aktas susieja objekto, subjekto savybes, istorinius, socialinius, ekonominius kontekstus, todėl jis yra iš esmės ambivalentiškas. Pamatinis suvokimo įvykis iš esmės ir yra įspūdis. Analogiškai stipriems ir silpniems įspūdžiams skiriami silpnieji ir stiprieji simboliai [p. 101-102].

ENAn impression is defined in this article as a basic event of understanding. It has a complex structure and connects the physical present point with intersubjective reality. An impression is analyzed from the point of view of existential phenomenology. An impression opens up the polysemantic, ambivalent nature of knowledge. It is an emotionalcognitive act, and it connects the characters of objects, subjects, historical and cultural contexts, and economical and political conditions. There are many various techniques to interpret the event of an impression. The scientific-prognostic and artificial-spontaneous approaches to an impression are contrasted in this article. In the beginning, D. Hume conceived of ideas as dependent on the specificity of impressions. The Neo-Kantian point of view argued that an understanding of sensitivity depends on a priori forms of understanding. Cassirer's concept of aphasia and asymbolism is also considered in this article. Merleau-Ponty's interpretation of corporeal intention is seen in this article as very important for the understanding of Hume's and Cassirer's concepts. S. Langer maintains the more radical idea that an impression and understanding of the world depend on the specificity of material symbols: pictures, music, texts. An impression depends on the symbols that are the moments of the common event-impression. Symbols form the structure of intentions and understanding of the world. M. Heidegger noted that truth (Aleteia) opens up for Dasein only as das Ereignis. M. Buber interprets You as Otherness as a specific form of transcendence and as a necessary part of dialog. This dialog is a specific form of the event-impression in which the intention of understanding the world depends on I and You. A similar idea was developed by M. Mamardashvili, who considered the difficulties and necessity of transpersonal impressions.