As philosophers speak, they think that there are things whicht they can see and speak about as philosophers. But what are these things? And what is the general character of the philosopher's statements? How can we find out whether they are true? If, as is widely agreed, the philosopher does not rely on empirical research, in which direction ought we to look for the evidence to support philosophical statements? Husserl's transcendental-phenomenological reduction, we propose to show, can best be understood (...) as an attempt to indicate the nature and direction of the specifically philosophical concern. The reduction, as he understood it, determines the domain of philosophical research, the character of philosophical statements, and the direction in which we can look for evidence to support such statements. In this paper we shall concentrate on the Ideas, the work which Husserl published in 1913 as a general introduction to phenomenology. (shrink)

Husserl speaks of horizons, Heidegger of worlds. The concept behind these terms is the same; the two philosophers mentioned held generally widely divergent views. In this article I articulate the shared concept and then proceed to argue that the differences of view can be reduced to a difference in the range accorded to the concept. This strategy brings about a great simplification in the generally muddled controversy about the two philosophers. It also has the additional advantage of showing the (...) interest this discussion could have for contemporary philosophy in general. (shrink)

The mind-body relation or, more particularly, the mind-brain relation 1 has been a perennial puzzle for philosophers—how can things so different be intimately related? Husserl dealt with the mind-brain relation in Section 63 of Ideen II, “Psychophysischer Parallelismus and Wechselwirkung,” 2 where he gave a critique of psychophysical parallelism. For Husserl, the mind-brain relation is to be understood not as a material or metaphysical relation, but as a relation between the presented sense or significance of two varieties of (...) appearances. Husserl’s account in this section will be examined and the following points will be discussed: (1) Husserl’s argument that the significance of brain states is basic to the full sense of a mind operating in an objective world; (2) Husserl’s view that a strict parallelism between the psyche and brain is an eidetic impossibility; (3) Husserl’s treatment of these questions, in so far as he raises but does not adequately resolve the issue, whether states of consciousness precede or follow brain states; (4) Husserl’s somewhat Cartesian failure to distinguish the phenomenological priority of consciousness from the metaphysical question of the possibility of an existent mind apart from a body. (shrink)

Husserl's views add up to a very complex set of conceptual relationships, Which I try to articulate in twelve theses. What I here call assertion--The author himself uses various terms--Is the sort of propositional attitude hume discussed as belief and brentano as judgment, I show how he distinguishes it from such things as namings and predications, Even from predications which assign existence, Truth, Or reality. I also deal with the neutral counterpart of assertion and its relation to the characteristically (...) phenomenological attitude. (shrink)

Erstmals lemte ich die Formale und transzendentale Logik von Edmund HusserI - damals noch in der hervorragenden englischen Ubersetzung von D. Cairns: Formal and transcendental Logic - im Herbstsemester 1977 kennen, als ich als cando phil. an der School of Philosophy der Catholic University of America in Washington, D. C., an einem Hauptseminar daruber bei Herm Prof. Dr. Robert Sokolowski teilnahm. Das an diesem Text, was mich sofort interessierte und seitdem interessiert, ist die Art und Weise, wie HusserI den "natiirIichen (...) Weg von formaler zu transzendentaler Logik zeichnet", indem er die Grundlagen der objektiven, formalen Logik des Urteils auf subjektive, transzendentale Untersuchungen tiber das Ur teilen zu sttitzen versucht. Ich wuBte zwar, daB man schon immer - ins besondere von Descartes bis Wittgenstein - davon geredet hatte, wie wichtig Evidenzfragen fUr die Logik seien, aber es schien mir, daB HusserI der erste war, der in concreto wirklich zeigen konnte, daB und inwiefem eine Theorie des Urteils einer Theorie des Urteilens, also eine Theorie der Logik einer Theorie der Erfahrung, und damit einer der Evidenz bedarf. 1m Hinblick darauf stellt das 1. Kapitel - d. h. die §§ 12-22: "Die formale Logik als apophantische Analytik" - des 1. Abschnittes der Logik den grundlegenden Text tiberhaupt dar, obwohl es nattirlich erst in enger Verbindung mit dem 4. Kapitel-d. h. mit den §§ 82-91: "RtickfUhrung der Evidenzkritik der logischen Prinzipien auf die EvideIlzkritik der Erfahrung" - des II. Abschnittes verstanden werden kann. (shrink)

ABSTRACTA number of philosophers within critical race theory use phenomenology to describe the way in which their identities are always already constituted as delinquent within the consciousness of white people, and how their own identity fractures in relation to this white gaze – a fracturing that creates unspeakable ontological, and ultimately physical, violence. Though these philosophers are already doing phenomenology in their work, there is a deeper level of analysis that has yet to be given. Specifically, an account has not (...) yet been provided as regards the production of the white gaze within the consciousness of white people. That is, how is an already racialized world of experience produced prior to any active reflection? In this essay, I engage George Yancy’s famous elevator example, using Edmund Husserl’s concepts of apperception, internal time consciousness and passive synthesis to give a phenomenological description of the production of a pre-reflective racialized world. (shrink)

Die beiden in dieser Studienausgabe veroffentlichten Haupt­ texte wurden von Husserl vom Oktober bis Dezember 1910 ge­ schrieben. Sie wurden zum erst en Mal 1973 im Band XIII der H usserliana, Edmund H usserl, Gesammelte Werke, veroffent­ licht.! Beim ersten Text (S. 1ft) handelt es sich urn eine person­ liche Vorbereitung fur die Vorlesungen "Grundprobleme der Phanomenologie" vom Wintersemester 1910/11, beim zweiten Text (S. 15ft) urn Husserls Manuskript dieser Vorlesungen. Dieses hier abgedruckte Manuskript gibt nicht die ganzen wahrend eines (...) Semesters in zwei W ochenstunden gehaltenen Vorlesungen wie­ der, sondern nur ihren erst en Teil, wohl bis Weihnachten 1910. N ach Husserls eigenen Angaben knupften sich an dies en Teil Dis­ kussionen, in denen er ohne Manuskript frei sprach.2 Diese Vorlesungen "Grundprobleme der Phanomenologie" wa­ ren fur Husserl von entscheidender Bedeutung. In zwei von ihm selbst publizierten Schriften, in Formale und transzendentale Lo­ gik (1929) (Husserliana XVII, S. 250, Anm. 1) und im Nachwort zu meinen Ideen (1930) (Husserliana V, S. 150, Anm.), weist Husserl auf diese Vorlesungen, und auch in seinem Nachlass wird 1 Und zwar als Texte Nr. 5 und Nr. 6. Diese Nummerierung sowie auch diejenige der zugehorigen Beilagen wurde in dieser Studienausgabe beibehalten. Die urspriing­ lichen Seitenzahlen der Husserliana-Ausgabe werden in eckigen Klammern wieder­ gegeben. (shrink)

TO THE LOGICAL INVESTIGATIONS A DRAFT OF A PREFACE TO THE LOGICAL INVESTIGATIONS ( 1913) Edited by EUGEN FINK Translated with Introductions by PHILIP J. BOSSERT and CURTIS H. PETERS • MARTINUS NIJHOFF THE HAGUE 1975 © I975 by Martinus Nijhoff. The Hague. Netherlands All rights reserved. including the right to translate or to reproduce this book or parts thereof in any form ISBN-I3: 978-90-247-1711-8 e-ISBN-I3: 978-94-010-1655-1 DOl: 10. 1007/978-94-010-1655-1 TO HERBERT SPIEGELBERG ESTEEMED SCHOLAR, MENTOR, FRIEND ACKNOWLEDGEMENTS We would like (...) to express our thanks to H. L. Van Breda, director of the Husserl-Archiv (Louvain), for his approval and encouragement of this project, and to Professor Dr. Gerhart Husserl, Professor Dr. Eugen Fink and the editors of Tijdschrift voor Philosophie for their permission to undertake it. We also owe a debt of appreciation to Dr. Karl Schuhmann of the Catholic University of Louvain and to Dr. Elmar Holenstein, Dr. Edi Marbach and Mr. Rudolf Bernet of the Husserl-Archiv (Louvain) for their help in reading the original manuscripts and for putting their excellent knowledge of the Husserl "Nachlass" preserved at the Archives at our disposal. We especially wish to thank Professor Herbert Spiegelberg whose careful and critical reading of our manuscript at an earlier stage resulted in numerous suggestions for its improvement; and, last but not least, our wives, Jane and Pam, for their help in preparing the typescripts. TABLE OF CONTENTS Translator's Introductions XI I. HISTORICAL INTRODUCTION XI II. THEMATIC INTRODUCTION XX III. (shrink)

Une philosophie atteste sa grandeur en affrontant les questions les plus difficiles. Donc, au premier chef, celle du Temps. Aussi est-ce dès 1904-1905, à Göttingen, que Husserl tenta une analyse phénoménologique du temps, en lui appliquant les concepts fondamentaux d'intentionnalité et de réduction. En 1916, Edith Stein, alors assistante de Husserl, entreprit d'éditer ces cours, et de les compléter par d'autres textes, postérieurs (1905-1910). Ce n'est pourtant qu'en 1928 que l'entreprise aboutit, quand Heidegger, qui venait de publier Etre (...) et Temps (1927), édita pour la première fois les Leçons. Il déclarait en ouverture : " Ce qui est décisif dans ce travail, c'est la mise en relief du caractère intentionnel de la conscience et, d'une façon générale, la clarté croissante que reçoit l'intentionnalité dans son principe (...). Aujourd'hui encore cette expression n'est pas un mot de passe, mais le titre d'un problème central. " Bien qu'une édition plus complète soit, grâce aux soins de R. Boehm, parue depuis dans les Husserliana (Bd. X, 1966), la traduction d'H. Dussort reste un outil de travail inappréciable, puisqu'elle donne accès à un texte qui fut, en 1928, à la fois un achèvement de la pensée de Husserl, un hommage rendu par Heidegger à son maître, et, sans doute, leur ultime croisement - à savoir une rencontre et indissolublement un éloignement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 97 supposed by actual idealism is above all moral and involves what Gentile describes as an aspect of divinity or infinity,as well as a concrete, historical aspect. The following chapter treats of the philosophy of "actual" idealism and compares the views of Kant and Gentile on relations between moral conscience and freedom. According to Yalentini, Gentile's idealism is essentially an ethical view. This chapter concludes with noting (...) that Gentile 's solution to the problem of historical knowledge differs profoundly from that of Hegel and Croce. For "reason" is not, for Gentile, a particular interpretation of historical process, but is rather the "reason" of consciousness in activity. In Chapter In, Valentini discusses Gentile's views on art and religion. The section on art concludes with a comparison between Gentile on feeling and Kant on the transcendental unity of apperception. Whereas art is supposed to be one abstract moment of spirit, religion is the other abstract moment. Valentini suggests that Gentile and Feuerbach hold similar religious views on the attributes of divinity, which are nothing other than the loftiest qualities which man feels to possess in his essence. The history of religion is then the history of the progressive humanization of God. Gentile's religion represents a sort of modem Catholicism in that it understands revelation as a fact of conscience, church as a historical institution, dogma as having a negative character and God as a member of the dialogue between God and man. Moreover, Gentile's Catholicism has a national character; it is the religion of the Italian people. Chapter Iv treats of the relations between individual and state. For, according to Gentile, an individual is inconceivableapart from the social relations which lie within him. Here Valentini distinguishes in detail the differences and similarities between the views of Hegel and Gentile on the relations between state and individual. The differences between the views of these two philosophers are due to the differences between their methods. The method of Hegel is empirical and historical, and examines the state (which remains historical) from an external point of view. According to an idealistic method, however, thought is not to be the spectator of a process, but in every instance, an actor, and philosophizing does not result from an analysis of historical reality, but from the negation of this reality in the name of an ideal, which philosophy is to draw from it (reality). The Appendix includes a critical evaluation of the theory of the dialectic. Here Valentini hopes to distinguish between the imaginary and the real or historical applications of the dialectic. He begins his evaluation by asking: Does the doctrine of the dialectic, like the philosophy of idealism, possess negative connotations, which cannot be separated from it? Valentini suggests that in order to answer this question, we must determine the extent to which the dialectical scheme is constitutive of every concept or truth in general. For this is the way in which Hegel intended that the dialectic be understood and evaluated. Some views in Hegel's philosophy of nature are then criticized according to empirical criteria. In conclusion, Valentini attempts to answer both "internal" and "external" criticisms of Marx's view of the dialectic, and shows that there are problems involved in its application, which still have to be resolved. Mv~ M. MILBURN 9 ~an Jos~ ~ate College Husserl und Kant: eine Untersuchung ~ber Husserls Verh~iltni~ zu Kant und zum Neubantianismus. By Iso Kern. (The Hague : Martinus Nijhoff, 1964.Pp. xxiii q- 448.) This is a very important book. In fact, it is indispensable for a study of Husserl and is, at the same time, almost as valuable for a study of Kant, for it deals with the kind of searching questions that must be asked when one deals with transcendental idealism in any one of its forms. But two reasons in particular, make this book significant. One is the fact that Iso Kern was able to make extensive use of hitherto unpublished materials (manuscripts, lecture notes, letters, etc.), available only in the Husserl Archives and here quoted for the first time--and 98 HISTORY OF PHILOSOPHY quoted in great numbers. The other is Kern's philosophical competence... (shrink)

The act of judging how matters stand was a subject of investigation for Husserl throughout his career. The recurrence of this theme in his work indicates the great importance which Husserlian phenomenology attributed to the task of uncovering the nature of judgment. Scholarly commentary on Husserl has, until now, lacked one of the essential elements for a complete account of Husserl on judgment, because there was no full-length investigation into the important theme of "vague judgment" in his (...) writings. ;This dissertation is a critical interpretation of Husserl's principle texts on vague judgment. In addition to using the general norms of scholarly analysis, it takes great care to understand Husserl from within the transcendental reduction, lest his statements be misinterpreted as paradoxes dissolving into incoherence. The dissertation also seeks to identify the relation of the elements of the description of vague judgment to the more fundamental principles of phenomenology: parts/whole, identity/difference, empty/filled, presence/absence. This investigation starts with Husserl's fullest treatment of categorical vagueness, from Formal and Transcendental Logic , and then considers the theme in Ideas I and Logical Investigations , with a consideration of the use which Husserl makes of this description to analyze cultural sediments in The Origin of Geometry . ;The study concludes that vague judging is an empty act in which from the whole which possesses an attribute there does not emerge that attribute as a distinct part to be then identified with its whole. Because of this failure to think articulatedly, the fact, even in its perceptual presence, is absent as it itself. This description also brings to light essential notes of vague judgment and its foundation, viz., time. Finally this dissertation shows that Husserl's description of vague judgment unfolded organically, without basic reversal, over the course of his life's work. (shrink)

Husserl - at least in his third intellectual career - was convinced that subject is placed at the heart of philosophy and philosophy is nothing but egology. This Cartesian character makes Husserl one of the greatest figures of modern thought. But in contemporary period, this central ego and, accompanied with that, the modern thought have been challenged by poststructuralists. Because of their focus on psychoanalysis and their priority to other poststructuralist writings, Lacan's argumeats are significant. In this article, (...) at first, we proceed with the Lacan's central idea against the Cartesian subject, and then by explaining Husserl's thoughts we will see what his defence is. Husserl, by phenomenological reduction of natural attitude inherent in natural sciences, places phenomenology in a different dimension and prefers it to other sciences. The process of raising empirical ego to transcendental ego supports such defence. (shrink)

DaB fUr die Entwicklung der Phanomenologie Husserls nicht zuletzt auch,wissenschaftstheoretische' Motive ausschlaggebend waren, ist hinreichend bekannt. Umso mehr verwundert es, daB die Husserl-Rezeption sich diese Motive nur selten zueigen gemacht hat. Zwar sind in einer Reihe von Einzel­ wissenschaften, wie in der Literaturwissenschaft, der Sozialwissenschaft und besonders auch der Psychologie, phanomenologische Motive wirksam gewor­ den. Versuche einer ausdriicklichen wissenschaftskritischen Anwendung der Husserlschen Philosophie auf einzelwissenschaftliehe Theorien jedoch, wie sie z.B. Alfred Schiitz in seinem friihen Werk zur phanomenologischen Grundlegung der (...) "verstehenden Soziologie"l ansatzweise unternommen hat, sind rar. Freilich ging auch Husserl hier nieht eben mit gutem Beispiel voran. Auch er selbst hat seine wissenschaftstheoretische Programmatik nirgends einer ernsthaften Bewahrungsprobe unterzogen. Die vorliegende Untersuchung will diese Frage einer wissenschaftstheore­ tischen Anwendbarkeit der transzendentalen Phiinomenologie paradigmatisch im Hinblick auf die Problemstellungen der Geschiehtswissenschaft iiberprii­ fen. Was also kann die Phanomenologie fUr die Historik leisten? DaB sieh fiir eine solche Absieht gerade die geschichtstheoretischen Perspektiven in Hus­ serls Werk anbieten, hat vor allem zwei Griinde. (shrink)

Die beiden in dieser Studienausgabe veroffentlichten Haupt­ texte wurden von Husserl vom Oktober bis Dezember 1910 ge­ schrieben. Sie wurden zum erst en Mal 1973 im Band XIII der H usserliana, Edmund H usserl, Gesammelte Werke, veroffent­ licht.! Beim ersten Text (S. 1ft) handelt es sich urn eine person­ liche Vorbereitung fur die Vorlesungen "Grundprobleme der Phanomenologie" vom Wintersemester 1910/11, beim zweiten Text (S. 15ft) urn Husserls Manuskript dieser Vorlesungen. Dieses hier abgedruckte Manuskript gibt nicht die ganzen wahrend eines (...) Semesters in zwei W ochenstunden gehaltenen Vorlesungen wie­ der, sondern nur ihren erst en Teil, wohl bis Weihnachten 1910. N ach Husserls eigenen Angaben knupften sich an dies en Teil Dis­ kussionen, in denen er ohne Manuskript frei sprach.2 Diese Vorlesungen "Grundprobleme der Phanomenologie" wa­ ren fur Husserl von entscheidender Bedeutung. In zwei von ihm selbst publizierten Schriften, in Formale und transzendentale Lo­ gik (1929) (Husserliana XVII, S. 250, Anm. 1) und im Nachwort zu meinen Ideen (1930) (Husserliana V, S. 150, Anm.), weist Husserl auf diese Vorlesungen, und auch in seinem Nachlass wird 1 Und zwar als Texte Nr. 5 und Nr. 6. Diese Nummerierung sowie auch diejenige der zugehorigen Beilagen wurde in dieser Studienausgabe beibehalten. Die urspriing­ lichen Seitenzahlen der Husserliana-Ausgabe werden in eckigen Klammern wieder­ gegeben. (shrink)

Is 'n transendentale kritiek religieus bepaald? deur V. Brümmer. -- Constitution and creativity in the philosophy of Edmund Husserl, by A. L. Conradie. -- Studium Generale, deur H. J. De Vleeschauwer. -- Sociology of law and its philosophical foundtions, by H. Dooyeweerd. -- Beginvrae en antwoorde in der Wysbegeerte, deur P. G. W. Du Plesis. -- Max Scheler's concern with the highest perfection, by S. I. M. Du Plessis. -- Christelike wetenskap, highest perfection, by S. I. M. Deu Plessis. (...) -- Christelike wetenskap, deur B. Duvenage. -- Malan's critical study, by H. Hart. -- Raakpunte vir 'n dialoog met 'n Christelike Wysbegeerte, deur A. M. T. Meyer. -- Nuwe gedagtes oor die begrip Natuurwet, deur A. H. Murray. -- Die voorwaardes vir die uitbou van 'n wysgerige antropologie, deur C. K. Oberholzer. -- De structuur van feit-en-betekenis, deur K. J. Popma. -- The relation of the arts to the presentation of the truth, by C. G. Seerveld. -- Gezag en vrijheid in het licht van Gods Woord, deur J. Stellingwerff. -- Voorveronderstellings vir 'n filosogie van die opvoeding, deur J. A. L. Taljaard. -- Objektiwiteit, sekularisasie en geskiedenis, deur N. T. Van der Merwe. -- Etiek: wetenskap van relasies, deur S. P. Van der Walt. -- Wetten en feiten, deur C. A. Van Peursen. -- Enige opmerkingen over entiteiten, deur H. Van Riessen. -- Richard Kroner on Herman Dooyeweerd, by C. Van Til. -- De mens in de taalkunde, deur P. A. Verburg, -- Enkele motieven van het anti-militair pacifisme, deur S, U. Zuidema. -- Publications of prof. dr. H. G. Stoker. Publikasies van prof. dr. H. G. Stoker (p. 303-311). (shrink)

This book presents a detailed analysis of what it means to be absorbed in playing music. Based on interviews with one of the world’s leading classical ensembles, “The Danish String Quartet”, it debunks the myth that experts cannot reflect while performing, but also shows that intense absorption is not something that can be achieved through will, intention, prediction or planning – it remains something individuals have to be receptive to. Based in the phenomenological tradition of Husserl and Merleau-Ponty as (...) well as of Dan Zahavi and Shaun Gallagher, it lays out the conditions and essential structures of musical absorption. Employing the lived experience of the DSQ members, it also engages and challenges core ideas in phenomenology, philosophy of mind, enactivism, expertise studies, musical psychology, flow theory, aesthetics, dream and sleep studies, psychopathology and social ontology, and proposes a method that integrates phenomenology and cognitive science. (shrink)

The subtitle of this book—Letzbegründung, Subjektivität und praktische Vernunft im transzendentalen Idealismus—clearly defines the topic of this work of 296 closely argued pages. What the author attempts is a basic criticism of transcendental philosophy with respect to the intrinsic beginning of that philosophy in the different interpretations of Fichte and Husserl.

A sympathetic but critical examination of some of the presuppositions of Husserl's phenomenological program, leading to an exposition of their contradictory nature. In the light of this critique, Eley examines Husserl's view of the crisis of our age as rooted in the antithesis of life-world and technology. The book concludes with a demand for a reconstruction of the phenomenological program and a more searching examination of the crisis of our age. Exceptionally clear, the book prepares the ground for (...) a more intelligent assessment of Husserl's phenomenology and for a better understanding of Heidegger's departure from the phenomenological program.--K. H. (shrink)

The Idea of Phenomenology is the result of the first course in which Husserl presented disciplinary developments after the transcendental turn occurred around 1905. It is therefore not only an important document of this turning, but also a high-impact work on the subsequent phenomenological tradition. In this paper we study three aspects of the category of enigma : the way in which it characterizes transcendence, the figure of objectors and the issue of donation and its modes. This analysis will (...) highlight unexplored aspects of transcendental phenomenology at its early stages. (shrink)