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By Joaquim Siles i Borras
Joaquim Siles-Borràs lines the moral innovations obvious all through Husserl’s major physique of labor and argues that Husserl’s phenomenology of recognition, adventure and which means is eventually stimulated via a moral call for, by way of which Husserl goals to re-define philosophy and re-found technological know-how, with the purpose of constructing philosophy and technological know-how in a position to facing the main urgent questions about the meaningfulness of human lifestyles.
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Example text
Epoché or the methodological attitude of phenomenology The question of epoché in Husserl’s phenomenology is the most immediate methodological expression of the requirement for an ethical life by means of which phenomenology aims to inaugurate the all-encompassing science of the human spirit, with the ultimate aim of renewing the meaningfulness of humanity. Although Husserl introduced the question of epoché for the first time in the series of lectures delivered in 1907 and published in 1947 under the name of Idea of Phenomenology, it is not until the publication of Ideas I in 1913 that Husserl offers a more systematic exposition of epoché and of its Cartesian origins.
In it, one finds a clear indication of what Husserl is after at this stage of the reduction to the pure ego of the stream of consciousness. Reduction to the pure ego is not a reduction to a mere idea of man, person or even soul [animus sive intellectus]. The pure ego, therefore, is neither a divinity nor an ideal object. Instead, the pure ego seems to be here the condition of possibility that is to allow ‘ideal objects’ to be so and to be treated as such through their corresponding ontologies. 82 It is true that the introduction of the ego in Ideas I and Ideas II is rather problematic.
45 Epoché means, precisely, the ‘act’ of not accepting Descartes’ contents and of suspending the outcomes of the ‘Cartesian doubt’, in order to enhance the original spirit of the Cartesian doubt beyond its own prejudices, and thus uncover the genuine regress to the original field of consciousness, whereby the edifice of knowledge can be built. This already signals that the suspension effected by epoché does not simply begin in an abstract ‘I can’, but is rather grounded on a transcendental historic-genetic ground to which phenomenology aims to return.