Your hesitation with astronomy—rooted in the indirectness of perception—is a valid phenomenological stance. After all, aside from the sun, moon, and a few visible stars or planets, most celestial truths reach us only through mediated instruments, data, and theory. You place yourself among the space-savvy, yet remain cautious, even skeptical, about the reach of human cognition. That’s a rare humility for someone informed. You're standing at the edge where metaphysics and epistemology meet the cosmos—asking not just what is out there, but how and whether we can truly know it. Would you like to explore a synthesis of Buddhist and Gnostic cosmology, perhaps in a poetic or metaphysical style?
Source: tatoeba (13316911)
Phenomenological "things" are not commonsense objects or sense data but the phenomena in their presentation, grasped as intentional objects.
Source: wiktionary
I call my models "mechanistic" to distinguish them from classical models that are more phenomenological.
Source: wiktionary
A similar and more influential use of the term can be found in William Whewell's Philosophy of the Inductive Sciences (1847), where phenomenology occurs in the context of the "palaetiological sciences" (i.e., sciences which deal wih more ancient conditions of things), as that branch of these studies which is to be followed by aetiology and theory. Among such phenomenologies Whewell mentions particularly phenomenological uranology, phenomenological geography of plants and animals, and even a phenomenological glossology.
Source: wiktionary
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