Timeless Stray (The Phenomenologists Book 3)

Phenomenology and Existentialism in the Twentieth Century
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He was, however, able to make private lecture trips to Prague and Vienna in Husserl was one of a number of distinguished intellectuals Ernst Cassirer, Martin Buber, and Thomas Mann invited to give lectures to that Viennese society. Husserl died on 27 April and was buried outside Freiburg. Then he began feverishly to prepare the sections that were eventually published in Philosophia.

Husserl is not alone in diagnosing the present age as an age of crisis. The theme of crisis was prominent among German intellectuals of the time. Nor is he alone is seeing part of the problem as arising from the domination of the natural and exact sciences which have overrun all human experience hence psychology takes over the business of managing people, e. The need to address it has become more real and urgent. In this sense, physics, logic and mathematics had all undergone intellectual crises and revolutions in their basic concepts during the first decades of the twentieth century.

As Hans-Georg Gadamer has reminded us, after there was a strong sense among European intellectuals of Western culture being in a crisis. Inspired by Nietzsche, intellectuals such as Max Weber and Oswald Spengler pronounced on the state of Western culture. Interestingly Spengler also discusses the relation between classical civilization and European-American culture, and also is interested in mathematics. Spengler claims that Greek classical mathematics had no genuine understanding of limits or infinity, and, accordingly, for Spengler, even the Greeks had no idea of history.

On the other hand, the European West, with its concepts of the zero, limit and the infinite, has a necessary tools to develop a truly historical world-view. Husserl has similar views on the importance of infinity for modern mathematical science. Husserl, like Kant, is dissatisfied with modern ways of doing philosophy that are enmeshed with a distorted conception of the world, established by the modern natural scientific method.

This is what Husserl will term the third and highest level of historicity--the level of self-conscious subjectivity--the level at which transcendental phenomenology becomes operative as a form of self-conscious permanent vigilance K Husserl, however, believes that although Kant recognized the essential correlation between the objective world and constituting subjectivity, in the end it took a naturalized view both of the objective world which Kant construed as the world of Newtonian space, time and causality and of subjectivity which was understood in a psychologistic manner- - especially by the Neo-Kantians.

This subjectivity has been misconstrued in modern philosophy from Descartes to Kant as an internal or psychological subjectivity. To understand the true relationships between subjectivity and objectivity, however, a radical inquiry into origins is required. This, for Husserl, is transcendental phenomenology, as we shall explore in Chapter Six below.

In part, the Crisis aims to offer a restatement and defence of his particular form of transcendental phenomenology against misunderstandings which he attributed to former followers—specifically Scheler and Heidegger see K Husserl even went so far as to say, in his Nature and Spirit lectures, that phenomenology was a truly scientific life-philosophy.

In his analyses of the current state and hegemony of the scientific-technological attitude, Husserl predicted the rise of naturalism, relativism, and irrationalism in the face of the dominant instrumental reason. Somewhat in the spirit of Nietzsche, Spengler and others, Husserl also is attentive to the general mood of weariness sweeping through Western culture in this crucial period of the s. However, Husserl is also, based precisely on his belief in the redeeming universality of philosophy, an optimist with regard to the teleology of European history.

Let us now turn to examine the Crisis in more detail. Karl Schuhmann Husserl Studies 5 , pp. Hamburg: Felix Meiner Verlag, , trans.

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Terrell and L. McAlister, Psychology from an Empirical Standpoint, 2nd. Husserl, Philosophy of Arithmetic, trans. Dordrecht: Springer, Walter Biemel, now 2nd. Alston and G. These lectures were intended as a general introduction to his lectures on the thing, Dingvorlesung, now Hua XVI. Moran and L. II , pp. Biemel The Hague: Nijhoff, , trans. Scanlon, Phenomenological Psychology. A new translation of the four lectures by Philip Buckley will appear in the Husserl Collected Works series. The first three articles were published in Kaizo.

John Macquarrie and E. Robinson New York: Harper and Row, A revised German version of the text was eventually published in Fink, VI. Cartesianische Meditation. Teil 1: Die Idee einer transzendentalen Methodlehre, ed. Rojcewicz and A. Van Breda and J. Taminiaux, eds, Edmund Husserl , op. Jews could not be citizens. Landgrebe, trans. Churchill and K. Ameriks London: Routledge and Kegan Paul, The book appeared in but political events prevented its circulation until after the Second World War. Indianapolis: Hackett, See A.

Stuttgart: Teubner, See Husserl, Briefwechsel, vol. Husserl means it in the sense of restoring a life of self-critical conscious rational subjectivity. Its themes and philosophical analyses are deceptively difficult. In fact, it consists of a number of systematic parts, two published in , a third part for which there is a typescript, collected with a loose assembly of partial segments, and sketches for further parts, along with essays, reflections, and public lectures, written over a period of years, more or less from to , around a central theme, namely the crises of the mathematical and the human sciences, the consequences of these crises for Western culture, and the role of phenomenological philosophy in addressing these crises.

The Crisis, especially in the Husserliana version edited by Walter Biemel, introduced the philosophical public to a hitherto unknown Husserl—the Husserl who had been lecturing in Freiburg in the twenties, without significant publications. New themes included embodiment, empathy, the intuitively experienced life-world, normality, the experience of otherness, the encounter with the stranger, transcendental intersubjectivity, and so on, all topics that would become prominent in post-Husserlian phenomenology.

In part, Husserl is attempting to answer critics—including the Neo-Kantians and the life-philosophers--who maintained that his phenomenology of consciousness was outmoded. The reverse is true, he insists, he is thinking through the meaning of philosophy and phenomenology with renewed radicality. The Crisis, in its present form, presents fragments of a vast, ambitious, but unfinished project. The first two parts were published in Philosophia. Husserl left a much reworked typescript of Crisis Part Three, also intended for publication in Philosophia, but he kept on reworking it and never sent it back to the publisher.

It is to be understood as a self-reflection on the recent aims and methods of philosophy. The proposed critique of Kant is postponed, in part because the idea of a self- justifying philosophy as conceived by Kant is actually already articulated in Descartes. Clearly, the reflection on the history of modern philosophy in the Crisis, then, is not an ancillary part of transcendental phenomenology but is supposed to reveal its deepest meaning. Some of his editorial decisions have been questioned.

Biemel included a Section 73, which Carr disputes as a proper concluding section and demotes to an appendix. Carr has translated only six of the 29 texts. This text is, strictly speaking, not part of the Crisis texts, but, written in and published in , it was quickly associated with the Crisis texts by Merleau-Ponty and others.

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To speak of the Crisis, then, is not just to speak of a loosely connected series of manuscripts and research writings that Husserl wrote roughly from until he was forced through ill health to abandon writing in the Autumn of What does this truth, tacitly assumed by mathematization, imply? Part Two of the Crisis analyzes the opposition between objectivity and subjectivity as it emerged both in modern science and in modern philosophy from Descartes to Kant.

Functioning subjectivity is a key term in the Crisis, as we shall see. It is to be understood as the anonymous, collective intentionality that constitutes the sense of the world as such, as opposed to the active intentionality that individual minds consciously initiate see Chapter Three below. In Part Three B, Husserl also offers an extended analysis of the problematic status of psychology, and claims that what can be discovered in psychology needs to be given a transcendental grounding in phenomenology.

But such attuned critical reflection needs to be carried out in a careful, methodical manner. This meditation or self-reflection will unfold in the Crisis as a sustained critique of the inevitable development of philosophy from Descartes through Kant and German Idealism to the rise of positivism and the problematic emergence of psychology as a science.

Furthermore, and parallel to this scientific crisis, there was a growing crisis in modern philosophy and in the human sciences generally. But Husserl thinks of the field of the transcendental as a field of life, and individual lives are oriented towards goals and unified in terms of their overall goal or purpose. In fact, he had been discussing the concept of a genetic phenomenology in his lectures and research manuscripts from around onwards7, but the Crisis is the first work to introduce the specific themes of history and the development of culture from a phenomenological perspective that seeks to understand its meaning- constitution.

Primarily in the associated essays, especially the Supplements e. At the outset Husserl raises the question as to whether history teaches us nothing but the contingency of human events, a meaningless cycle of progress and disappointment C. In this regard, the Crisis was intended to replace his Cartesian Meditations, which has appeared only in French. With his assistant Fink, he reworked the German version of the latter text during the early s, but he remained dissatisfied with it because he could not properly accommodate the experience of others and intersubjective life generally.

Husserl eventually abandoned his plan to produce an expanded German version of the Meditations, and instead pinned his hopes on the Crisis. Husserl introduces his phenomenology in terms of some central concepts: self-reflection, sense-bestowal, intentionality, and the theoretical attitude. We shall now discuss these concepts in turn. Husserl intends the Crisis as a work of critical and historical reflection that looks backwards over the cultural development of modern science and culture since its Greek origins.

Besinnung means contemplative consideration specifically of an existential kind.

We must distinguish between a broader and a narrower sense of self- reflection Selbstbesinnung : pure ego-reflection Ich-Reflexion and reflection upon the whole life of the ego as ego; and reflection Besinnung in the pregnant sense of inquiring back into the sense or teleological essence of the ego. But besides this static inquiry, a genetic inquiry is required, one that understands how meanings and cultural forms gain their historical sense. Personal identity, cultural forms and ideas, are all products of historical and temporal constitution. In this sense the Crisis is an essay in genetic phenomenology.

Phenomenology is concerned with meaning, but one must be careful here not to think solely of linguistic meaning. C 76; K 78 that things, people, situations, social actions, and so on, have for us as experiencing subjects in the world. Something can be a religious icon in one cultural context and a cultural adornment in another e.

To perceive something as a physical, material thing, for instance, involves many levels of constitution of sense, but to see it as also a picture or artwork is to grasp it in a further and quite distinct mode of meaning disclosure, and distinct again from a tool used for a practical purpose, or a relic approached through religious veneration, a souvenir, and so on. Even an imaginary object has an essential character and it is the essence that Husserl is after hence he separates essences from existence. In short, phenomenology is a reflection on the manner in which things comes to gain the kind of sense they have for us.

Constitution is involved even in the most passive acts of apprehending, as well as in the more active and creative forms of conscious act. Things not only have meaning but their whole manner of being is an outcome of subjective and intersubjective many cooperating subjects constitution.

This sense of being, however, is an intrinsic part of the outlook of the natural attitude. Let us now turn to the key concept of intentionality, which, as we have seen, Husserl inherited from Brentano. Intentionality Phenomenology begins from the intentional relation between constituting subjectivity and its correlated constituted object. C ; K He always highlights the importance of the discovery of intentionality. For instance, in Phenomenological Psychology he writes: … the most universal essential characteristic of psychic being and living is exposed: intentionality.

Psychic being is the life of consciousness; consciousness is consciousness of something. Husserl took his concept of intentionality from Brentano: Brentano had already made intentionality central for empirical human psychology. C ; K In his groundbreaking Psychology from an Empirical Standpoint , Brentano had resurrected the medieval Scholastic concept of intention in order to define mental phenomena. He wrote in a passage that has since become classic: Every mental phenomenon is characterized by what the Scholastics of the Middle Ages called the intentional or mental inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction towards an object which is not to be understood here as meaning a thing , or immanent objectivity.

Every mental phenomenon includes something as object within itself, although they do not all do so in the same way. In presentation something is presented, in judgment something is affirmed or denied, in love loved, in hate hated, in desire desired and so on. In the Crisis Husserl reiterates his criticisms of Brentano as being entrenched in naturalism and not grasping the true character of intentionality C ; K Husserl, then, must present intentionality in an entirely new context, stripped of the misleading apparatus of modern representationalist philosophy.

For Husserl, intentionality properly construed made visible the manner in which things present themselves to consciousness in their various modes of meaningfulness. Thus Husserl writes in the Crisis: …The world as it is for us becomes understandable as a structure of meaning formed out of elementary intentionalities.

And meaning is never anything but meaning in modes of validity, that is, as related to intending ego-subjects which effect validity. Intentionality is the title which stands for the only actual and genuine way of explaining, making intelligible. The primordial form Urgestalt of autonomy is that of the scientific self-responsibility. In a tract written for the Congress he speaks of the inseparable intertwining of science and philosophy: Where genuine science lives in practice; there lives philosophy; and where philosophy, there science: an inseparable one-inside-the-other.

Husserl predicts global Europeanization of the world but is concerned about its narrow technicized nature due to the distortions inherent in European rationalistic scientific culture as it has developed. In the Crisis, moreover, Husserl expressly links the theoretical crises besetting the natural and human sciences to the deep spiritual and intellectual crises affecting Western culture generally. As a result, European intellectual culture in its highest achievement i.

Subjectivity must be recognized as a transcendental condition for the possibility of objectivity and hence a condition for the very possibility of there being anything like a world as such.

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C 69; K 70 But the problem of understand ding subjectivity also raises the issue of the relation between subjects. Transcendental subjectivity, for Husserl means the manner in which human subjects combine to constitute objectivity and to produce a common cultural and historical world. The concept of intersubjectivity a term that is originally found in Fichte is introduced in the Crisis initially and primarily in terms of the manner in which the objectivity of the experienced world is achieved through intersubjective confirmation and validation see C ; K We shall return to discuss transcendental intersubjectivity in Chapter Six.

We shall discuss this in further detail in Chapter Six. The natural attitude is a complex constellation of attitudes which presents the world as pregiven and simply there for me, spread out in space and time, and so on. All sciences take place within the natural attitude; they simply assume the existence of the world.

But, how should this actuality be understood? To meditate on this means to transcend the natural attitude and to raise a transcendental question concerning the being of the world. Philosophy and the Project for a New Humanity For Husserl, it is the task of philosophy, once the source of the sciences themselves, to take responsibility for restoring faith in reason. Reason, logos, is the enduring legacy of the Greek philosophical tradition. Reason and science are what the Greeks have bequeathed to the West.

Husserl maintains that the current crisis has been brought about because, since the Enlightenment, we have lost faith in this reason C 10; K 8. It is not because Europeans have bigger brains or are biologically more suited to science. Rather, he believes that ancient Greek philosophy made an extraordinary breakthrough with its discovery of the logos, the infinite and the detached, theoretical attitude which eventually, with Galileo, unleased the monster that is modern mathematical science.

The fact that it happened in the West is part of the mysterious facticity of history. On the other hand, Husserl was by no means alone in emphasizing the uniqueness and universality of European culture; such views were commonplace among German academics, especially in the writings of Max Weber, for instance. In opposition to the particularist claims of the National Socialists, Husserl was struggling to defend a certain universalist version of culture.

But he is also acutely aware of the new kind of universality and globalization brought about by the modern scientific and technological attitudes. The effects of this revolutionary transformation have not completely worked themselves out, but by no means have they been understood. The turn to history, then, is an inevitable part of any phenomenology that seeks to understand humanity as such. The Crisis, by taking an explicitly historical orientation and offering a narrative about the evolution of modernity, is an exception as commentators including Gadamer and Ricoeur have recognized.

Husserl makes no reference to Heidegger but he does talk about the manner in which in developing a history, we are acting creatively, in the manner of poets. Husserl never claims to be doing the history of philosophy in any straightforward sense. This typed draft includes not just interlinear comments, crossings out, marginal comments, and additions, by Husserl, but also including some by Fink and indeed by Ludwig Landgrebe, see Ron Bruzina, Edmund Husserl and Eugen Fink. In his introductory preface Fink claims that Husserl had offered a regressive inquiry into the foundations of logic in his Formal and Transcendental Logic, and that now he was turning to a similar analysis of mathematics.

Leavey Jr. David B. Die Ur-Arche Erde bewegt sich nicht. The Originary Ark. Merleau-Ponty, Husserl at the Limits of Phenomenology, ed. Lawlor and B. Bergo Evanston: Northwestern U. Steinbock, Home and Beyond. Welton, ed. He is concerned with the distinction between the natural and the cultural or human sciences Geisteswissenschaften as discussed by the Neo-Kantians e.

VIII , pp. C 17; K 16; and again: C ; K LXX , pp. Elizabeth A.

Introduction

See Schimmel c , Vie Triumphal Sun , index s. Synthetic vision, plurivision , and artifactual. Role of A. Whether some masters wore cloaks in the colour that corresponded to the colours that they had seen in their visionary experiences is an open question, but it seems probable. Yet there are other spatial peculiari- ties as well.

Originally written in by Friedrich Schiller, it celebrates notions of brotherly universal love and reconciliation. Talcott Parsons London: Unwin, , p. Husserl, Natur und Geist. Vorlesungen Sommersemester , ed. An Analysis of his Phenomenology, trans. Edward G. Ballard and L. Husserl was not a trained historian of science, and therefore cannot be expected to provide an accurate, detailed, historical assessment such as would measure up to current standards in the history of science—a discipline which was only in its earliest stages when Husserl was writing. Husserl summarizes his task on intellectual reconstruction as follows: What is the meaning of this mathematization of nature?

How do we reconstruct rekonstruieren the train of thought Gedankengang that motivated it?

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We shall have more to say about the nature of this historical a priori in Chapter Four below. Husserl—in line with other historians of scientific revolution of the time, e. It should be stressed from the outset that, strictly speaking, Husserl is not concerned with Galileo as a historical person but rather as a figure standing for the origins of the modern scientific worldview.

Galileo founded or established the science of physics in its modern form. Husserl links Descartes and Galileo together as co-founders of modernity. Of course, Descartes himself, as Husserl acknowledges, was an early admirer of Galileo and his entire oeuvre can be seen as an attempt to prepare the intellectual mindset of his generation for the Galilean revolution. Galileo understands the components of motion as essentially mathematical e. Formalization Formalisierung , for Husserl, is different from generalization. Generalization is the process, whereby one moves from the individual to the species and the genus.

Beginning with an individual physical object e. Formalization, on the other hand, abstracts from the material properties of a given entity and focuses on the object in terms of pure, empty categorial forms. Logic and mathematics employ formalization. The nineteenth century had been the great age of positivism, the doctrine that rejected all forms of speculation and restricted knowledge to be the contents of sensory experience. For the positivists, science was objective, inductive, and experimental. For Husserl, on the other hand—as indeed for the German historian of ideas Hans Blumenberg—the real nature of modern science does not lie in the accumulation of data but in the creation of an all-consuming methodology.

Husserl was a critic not just of the positivist approach to science but also to the outlook of the Neo-Kantians. The Neo-Kantians, following Kant, were also deeply interested in the formal sciences and in the reasons for the a priori applicability of mathematics to nature Husserl, on the other hand, always thinks of Newtonian science as a formal construction that does not map directly the human embodied, lived intuitive space and time.

In September , he wrote to Arthur Liebert, the editor of Philosophia, asking that publication be delayed while he continued to work on the Galileo section. His discussion of Galilean natural science and its impact occurs early in the Crisis, primarily in the extensive Section 9, but there are associated supplementary texts, e. Various theories have been adduced to explain what occasioned the interest in Galileo. In this sense, physics is made to be an a priori discipline of necessary truths. It is this discovery of the rational structure of Nature which gave the a priori foundations to the modern experimental science and made its constitution possible.

Furthermore, this revolutionary transformation essentially went unnoticed and un-interrogate. This procedure is intuitive — seeking essential insight. C ; K In general terms, Husserl may be said to be offering a hermeneutic approach. This intellectual reconstruction is, for Husserl, not history of ideas in the usual sense.

They will regard his approach as a kind of dilettantism. But he defends his approach. His analysis necessarily involves a degree of simplification and idealization but it aims at what is essentially true; he is not doing history in any strict chronological manner. He knows scientists will not be comfortable with this, but his approach is necessary in order to force them to meditate on the nature of their own methodology and how scientific ways of thinking build on ordinary life-situations.

Galileo was most emphatically not a modern physicist operating in the world of pure symbols. As Galileo famously wrote in his The Assayer Il Saggiatore, —in a passage not even cited by Husserl: Philosophy is written in this grand book, the universe It is written in the language of mathematics, and its characters are triangles, circles, and other geometric figures. Without such means, it is impossible for us humans to understand a word of it, and to be without them is to wander around in vain through a dark labyrinth. However, we only know that a physical thing is there and we have access to it through our sensory perceptions.

Physics, however, treats this sensuously experienced thing as merely as a sign or indicator, as the bearer of certain properties. Yet, physical things are first and foremost experienced not as in physics but rather as found in everyday sensory perception. The extrapolation of this view in science leads to a disastrous split between the object as experienced and the scientific object.

Descartes, for instance, in his Meditations contrasted two ideas of the sun: one gained through sense perception and the other constructed through mathematical calculation and astronomy. Descartes maintains that the true idea of the sun is constructed out of innate ideas of motion, distance, etc. Galileo, who inspired Descartes, is responsible for the modern scientific acceptance of a decisive split between the experienced object in this instance the visible sun and the object as encountered in science the scientific account of the sun.

In The Assayer , Galileo had already laid out an account of colour, taste, touch, etc. Hence, if the living creature were removed, all these qualities would be wiped away and annihilated. I think that if ears, tongues, and noses were removed, shapes and numbers and motions would remain, but not odors or tastes or sounds. The Historical Galileo Galileo Galilei was an Italian mathematician, astronomer, physicist, philosopher, and experimental scientist. He is best known for popularizing and defending the Copernican heliocentric system, for employing the newly invented telescope to examine the heavens, for inventing the microscope, and for carrying out practical experiments involving dropping stones from towers and masts to challenge the Aristotelian view that heavy bodies fall faster than lighter ones , examining the regular movements of the pendulum.

Because of a lack of uniform standards of measure, he had to set up his own units and standards of measurement for length and time he had to count intervals of time , and Husserl emphasizes this contribution. Through experiments involving objects moving along inclined planes, he discovered the law of free fall, according to which, in a vacuum, all bodies would fall with the same acceleration, expressed as proportionality to time squared.

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Because of the breadth of his activities, historians of science differ as to whether Galileo was primarily an a priori mathematical physicist as Husserl claims or the first modern experimental scientist. Clearly he was both. In in Florence Galileo published his Dialogue Concerning the Two Chief World Systems in which the Ptolemaic and Copernican theories are supposedly presented without the author appearing to takes sides but readers were in no doubt that the Copernican account was favoured. The historical Galileo continues to be interpreted in diverse and often conflicting ways.

It is clear that Galileo advanced science in many ways: constructing his own instruments, developing systems of measurement, performing experiments, questioning received wisdom, and generating new theories. Galileo himself, of course, did not reflect on this idealization nor could he have. How did it mask the method? Indeed it is evident that a degree of idealization is required even to impose consistency on experimental results that can be quite varied. In his unpublished On Motion De motu Galileo had theorized that bodies dropped in free fall from a height e. When Galileo actually dropped bodies from heights, he found his results did not confirm his theory.

In fact, the lighter body i. Instead he idealized to the law of falling bodies which states that in a vacuum all bodies, regardless of their weight, shape, or specific gravity, are uniformly accelerated in exactly the same way, and that the distance fallen is proportional to the square of the time taken. Husserl completely plays down empirical discovery, the experimental method and induction. For him, the real breakthrough is that nature confirms to purely a priori ideal rules. Nature actually operates only with a subset of these ideal rules. Husserl emphasizes the a priori deductive aspect of science but, of course, this is indeed the role of modern mathematical physics as pursued by Hawking and others.

They are not in a laboratory making observations but working solely with advanced mathematical models. Indeed, objectivity as such is a product of such mathematical idealization of the world C 32; K C 23; K 20 In other words, in ordinary life, what appears is given as what has being, yet we are aware of discrepancies between our experiences and our being-validations on the intersubjective level.

For Husserl, there is an unquestioned, a priori, necessary presupposition of experience, namely, that we all share a single world, albeit it one that appears differently to each. All worlds are considered to be parts of the one world common to all. Husserl repeatedly stresses this point. In other words, there cannot really be a sense of variation unless there is already a sense of the same or identity.

Furthermore, Husserl emphasizes not just the unity, uniqueness, and sameness of the phenomenon of world as experienced, he also points to the inherent infinity involved in the very idea of world as such. World as the horizon of experience necessarily shades off in a way that supports an infinite investigation. C 32; K This is very Platonic way of speaking. As a result, according to Husserl, Galileo not only developed a new ideal of scientific method involving idealization, he also generated a new conception of nature as the object studied by science.

Nature understood as a region of self-enclosed causal laws as set forth by Galileo will henceforth by the very meaning of nature for philosophers and physicists such as Descartes and Newton. This concept of a self- enclosed material world is new and not the same as that found in the ancients, even the ancient Materialists e. While knowledge of this nature is inductive and finite, nature-in- itself is infinite and mathematically ordered: Out of the undetermined universal form of the life-world, space and time, and the manifold of empirical intuitable shapes that can be imagined into it, it [modern mathematics] made for the first time an objective world in the true sense—i.

Ideal geometry becomes applied geometry. But the world-style and its flow are already experienced as a unity and that unity has its origins in the life-world. In contrast to the world of mathematical science, this intuited world however has the character of generality and typicality, not strict universality: In the life of prescientific knowing, we remain, however, in the sphere of the approximate, the typical. C 31; K 29 In the Crisis, demonstrating his knowledge of contemporary physics, Husserl clearly distinguishes between early modern Newtonian and twentieth-century Einsteinian physics.

Classical physics conceived nature as composed of a set of ultimately indivisible elements either continuous or discrete in space-time that admit of only a single description. Classical physics was atomistic, mechanistic, and determinist. For contemporary, post-Einsteinian physics, on the other hand, what is real is not uniquely determinable in advance K Nature can only be determined according to groups and types and not as individuals. The new physics conceives of the world as a hierarchy of typicalities not as a universe of atoms K C 37; K This leads Husserl to summarize Galileo: The whole of infinite nature, taken as a concrete universe of causality—for that was inherent in that strange conception—became [the object of] a peculiarly applied mathematics.

C 37; K 36 This universal causality, according to Husserl was not arrived at inductively by generalizing from specific individual cases of causality, but in fact preceded all induction. The assumption of universal causality came first. All possible changes have to take place according to laws laid down in advance see C ; K But, in the Crisis texts themselves, Husserl does little more than sketch out how such an intentional history of mathematics might proceed. C ; K , trans. Traditionally Greek philosophy e. Aristotle did not accept the idea of an actual infinite.

Infinity as a positive notion is largely a product of medieval Christian theology itself expanding on the development of the infinite One of the Neoplatonists. Galileo shared this traditional intuition that one cannot comprehend the infinite, and he explicitly ruled out comparing different infinities as greater or less than one another. For Cantor transfinite numbers were infinite but somehow also defined or completed sets.

The integers 1, 2, 3, … , for example, could be thought of forming a complete albeit infinite set. Cantor was particularly inspired by St. Cantor went on to show that these transfinite numbers, though infinite, could actually be bigger or smaller than one another. For instance, the infinite set of even numbers does not correspond to the infinite set of cardinal numbers.

Cantor believed the study of transfinite numbers also supported his religious faith. Idealization brings with it a consciousness of infinity and with that reason breaks through to its own proper domain, freed from limits imposed by practical interests, and philosophy is set on the road to infinite tasks. As Husserl says in Crisis 9 a , geometry is a world of ideal shapes but we have become so familiar with moving from the world of experience to these shapes that we do not feel any particular tension between the space of geometry and lived space C 24; K The experience of corporeal bodies in intuitively-lived space is different from the account of these bodies in the idealized version of the exact sciences.

Bodies in real space fluctuate and their self-sameness and likenesses to other bodies is merely approximate. Geometrical space, on the other hand, is formalized and idealized. The essay does, however, briefly sketch the emergence of formal science from practical methods evolved by the Egyptians associated with material in C ; K Such geometry arose from practical concerns such as the equal division of irregular land areas, measuring distances, journeys, building construction, and so on.

As a start to this system, certain empirical shapes had to be taken as basic. These experientially intuited shapes cannot be communicated; hence they are not intersubjectively validated and made objective unless measurement is introduced C 27; K How does the ideal emerge out of the real and be preserved such that it can be returned to in thought?

These ideal objects, moreover, are not psychological entities or their parts. The domain of objects is far wider than traditional empiricism envisaged. As Husserl writes in the First Logical Investigation: In sober truth, the seven regular solids are, logically speaking, seven objects precisely as the seven sages are: the principle of the parallelogram of forces is as much a single object as the city of Paris. Husserl identifies written language as that which functions to preserve the ideality and interability of meanings. While Husserl had believed the very essence of the historical could be understood through an a priori essential insight, Derrida argues that phenomenological imagination is never rich enough to reconstruct the intellectual lives of people of radically different cultures.

Things are more or less straight, flat, or round. There is also an invariance to the empirically intuited world e. Cultural tools on the other hand can present themselves in many different exemplars. Geometry, the first form of idealization, became applied to the world of nature but a second form of idealization took place which re-envisioned the very nature of sensuous reality itself.

For Husserl, Galileo —and by implication modern science as such—is concerned not with the unique individual but with the universal. A particular bifurcation of experience took place in the constitution of scientific nature. C 54; K Instead they became brilliant but narrow technicians. Husserl writes: The idea of the earth comes about as a synthetic unity in a manner analogous to the way in which the experiential fields of a single person are unified in continuous and combined experience. Except that, analogously, I appropriate to myself the reports of others, their descriptions and ascertainments, and frame all-inclusive ideas.

HSW, p. I have a sense of the horizon of my experience and I can expand it to think of the border of Germany, and so on, until I conceive of the whole earth as a horizon. As Husserl says: Its horizon consists of the fact that I go about on the earth-basis Erdboden , and going from it and to everything on it I can always experience more.

HSW pp. One cannot also speak of it being at rest, since it provides the frame for rest and motion: In conformity with its original idea, the earth itself does not move and does not rest; only in relation to it are movement and rest given as having their sense of movement and rest.

Is the notion of corporeality even meaningful in relation to the earth as a whole? Husserl writes in his dense way how the life-world prefigures certain possibilities and encapsulates certain horizons that led to nature and being as a whole being viewed in a certain way. For Husserl our intuitions of the world, of corporeal bodies, space, time, causality, and movement, are all given together in an interrelated way.

It is primarily my body that gives a sense of orientation in space. But how do we get a specific sense of movement? Everything is experienced as at rest or in movement. We have to take the world as at rest and movements are relative to it. But there are different ways of being at rest. Husserl gives the example of sitting in a railway carriage and experiencing the carriage around one as not moving or at rest but then looking out the window and seeing in fact the train is moving. The experience of the body moving is constituted in a very complex way out of these interconnected sensory chains of experiencing.

Husserl is here taking up again the issue of embodiment that he had already explored in Ideas II. It is a tour de force of intellectual reconstruction and philosophical insight. His intellectual reconstruction of the breakthrough of Galileo identifies a number of theoretical moves that brought about the new scientific world-picture.

This substitution was passed on to his successors—physicists of subsequent generations—and now threatens the foundations of the scientific achievement. Problems concerning the status of the human sciences, and indeed of the very human as such, are the inevitable result. C 65; K Inbuilt in this idea is the notion of infinite progress in knowledge and also control of nature to the goal of omniscience.

Indeed, for Husserl, it gave rise to the whole set of worries about the mind and its powers that are evident in the Kantian critique of reason. A naturalization of the soul was inevitable and is initiated by Hobbes and fully developed in Locke C 63; K As Husserl himself concedes, he is of course simply offering a sketch that would need to be filled out with much more historical detail.

It identifies the object with the means of its representation and it replaces the real determinateness of an object with the mere possibility of making it determinate. It is true that Vieta developed the modern symbolism used in algebra where letters stand for unknown quantities but he did not project this onto nature, as did Galileo. This substitution of the mathematically-ideal for the intuited-real is precisely why science is in a crisis and why phenomenology is peculiarly well suited to address this crisis.

Fearing retribution, Descartes withdrew from publication his own work on physics, De Mundo, and instead embarked on a project of preparing minds to receive the new scientific wisdom, beginning with the Discourse on Method Rutherford Aris, H. Ted Davis, and Roger H. Stuewer Minneapolis: University of Minnesota Press, , pp. Attanasio New York: Harper, There is no doubt that Galileo built on the technological insights of his day. Galileo thinks of light in terms of corpuscules. Robert M. New York: Peter Lang Verlag, An Introduction, op. Robert B. Williamson and Elliott Zuckerman Annapolis, Md.

Prior to Vieta algebra tended to be justified through geometrical proofs; Vieta and Descartes reversed this approach.

In the Crisis, besides philosophy, which is treated throughout, he is specifically discusses two human sciences: psychology and history. He believes that the foundations of psychology as a theoretical discipline have been flawed from the outset. He also considers the possibility of a new, genuine science of subjectivity. Psychology is in permanent crisis. It is in the grip of a reductive naturalism and objectivism and, through its aping of the methods of the natural sciences, it misconstrues the essential character and meaning of human subjective and intersubjective intentional life.

Psychology and transcendental philosophy share an interest in the ego, intentional consciousness, self-consciousness, empathy, all considered within the constant backdrop of a universal world-horizon. There is, for Husserl, a strict parallelism between the psychological and transcendental approaches to subjectivity. Husserl also repeatedly stresses that transcendental insights can be misconstrued and indeed were misconstrued in the tradition of Hume and Kant as psychological insights in a naturalistic setting. While translation is possible, so also is misunderstanding, and to date, philosophy has not properly understood the transcendental domain.

The natural attitude, moreover, carries within it the danger that it can deteriorate into what Husserl terms the naturalistic attitude which both reifies and absolutizes this world. This reification means that the true nature of intentional subjectivity is obscured. Hua XXIX As Husserl writes: The consciousness of intersubjectivity, then, must become a transcendental problem; but again, it is not apparent how it can become that except through an interrogation of myself, inner experience, i.

Conversely, subjectivity itself cannot be understood if its interrelation with others is not recognized as intrinsic to it. He writes there, for instance: What the person does and suffers, what happens within him, how he stands in relation to his surrounding world, what angers him, what depresses him, what makes him cheerful or upset—these are questions relating to persons; and so are questions of a similar sort relating to communities of every level: marriages, friendships, clubs, civic communities, communities of peoples, etc.

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There is only transcendental psychology, which is identical with transcendental philosophy. C ; K Husserl does not deny that genuine advances have been made in the acquisition of psychological data, observations, and so on, but he thinks that the philosophical underpinning essential to the interpretation of these data is inherently flawed. Psychology must become a genuine science of spirit. But here clearly is an instance of new wine in old bottles. Husserl is proposing a radically new way of approaching embodied subjectivity. In the Crisis, therefore, he primarily refers to an earlier generation of psychologists—Mill, Brentano, Wundt and Dilthey, all of whom worked with the contrast between descriptive and explanatory psychology.

Although Husserl began as a mathematician, he was very early attracted to the new science of psychology, deliberately choosing to study with Franz Brentano in Vienna, who was pioneering descriptive psychology. He also had considerable interactions with three philosophers who were also active in psychology, namely, Wilhelm Wundt , Paul Natorp and Theodor Lipps David Katz who wrote his dissertation on colour with Husserl. Gibson Max Wertheimer and Adhemar Gelb.

This physiological psychology led to significant empirical discoveries. Husserl offers his own account of drives, tendencies and habitualities, to which we shall return. Gestalt psychology maintained that there were structures, patterns or forms, that could be apprehended in experience and indeed in nature. Ideas II, p. At the same time, for Husserl, Dilthey-- like Windelband and Rickert--in the end remained bound up in objectivism and did not develop a true science of the spirit. Psychological laws e. Psychology in this sense is theoretically dependent on more fundamental sciences such as physics, zoology, and anthropology i.

Psychological discussion, since it concerns real people, must make reference to the real spatiotemporal world and to embodied individual subjects in their causal interactions with nature. Empirical psychology, accordingly, must remain a form of psychophysics or, as Husserl prefers to say see Ideas II, p.

Indeed, Husserl uses the older term psychophysics quite generally for scientific accounts that, for instance, explain perception in terms of brain processes. The Errant History of Modern Psychology from Descartes to Dilthey The Crisis sketches the evolution of modern psychology from Descartes, Hobbes, and especially Locke, who conceived of psychology as a science based explicitly on the mechanical physics of Newton.

Both begin from a naturalistic presupposition. Even Brentanian descriptive psychology was based on an entirely misleading conception of inner experience which Husserl criticized in his Appendix to the Sixth Logical Investigation. C ; K Psychology, at best, could only be a subsidiary science dependent on physics and physiology. Furthermore, psychology could never be a pure science of the psychical, in the way in which physics is a pure science that excludes everything psychical through a deliberate methodological performance of an abstraction.

Scientists already approached experience in a dualist manner disregarding subjective elements, feelings, values, emotions, and so on. Yet, in the actually experienced life-world, the two opposed kinds of entities—natural and spiritual—are not experienced as distinct from one another. In the tradition from Locke and Hobbes in particular, psychology was also committed to what Husserl calls sensationalism.

Editors view affiliations A-T. Front Matter Pages i-ix. Front Matter Pages Pages The New Enlightenment. The Development of the Living Seed of Intentionality. From E. Husserl and E. Fink to A. Role of A. Arriving in the World-of-Life. Phenomenological Perspectives On Philosophical Didactics.