Download Phenomenology and Intersubjectivity: Contemporary by Thomas J. Owens (auth.) PDF
By Thomas J. Owens (auth.)
Dialogue and verbal exchange have this present day develop into imperative options in con transitority man's attempt to investigate and understand the foremost roots of con flict that threaten our twentieth-century international. Underlying all makes an attempt at discussion, even though, is the presupposition that it really is ontologically attainable for males to arrive each other and to speak meaningfully. it truly is to this most simple query - of the chance and the bounds of interpersonal rela tionships - that numerous phenomenologies of intersubjectivity direct them selves. either the subject (intersubjectivity) and the tactic (phenomenology) are relative beginners to philosophy and in a feeling they arrived jointly. Ever when you consider that Descartes, philosophers have worked to provide an explanation for how a subject matter understands an item. yet no longer until eventually the 20 th century did they start to invite the even more primary and drastically extra mysterious query - how does one topic come upon one other topic accurately as one other topic? the matter of intersubjectivity is therefore one who belongs in a rather precise option to modern philosophy. "Classical philosophy used to depart it surprisingly alone," says Emmanuel Mounier. "If you ennumerate the main difficulties handled via classical philosophy, you have got wisdom, the out part international, myself, the soul and the physique, the brain, God, and the longer term lifestyles - the matter created through organization with people by no means assumes 1 in classical philosophy an identical significance because the different difficulties. " Phenomenology, too, is a newcomer to the philosophical scene, in particular in America.
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Additional info for Phenomenology and Intersubjectivity: Contemporary Interpretations of the Interpersonal Situation
Example text
Represents the permanent limit in terms of which man makes known to himself what he is. "l This fundamental attempt of man to make himself in-itselffor-itself (or God), is destined necessarily to frustration, because by their nature these two types of being are mutually incompatible. By definition, "God" is a contradictory notion. It is in connection with man's futile attempt to achieve this goal and to heal the dividedness of his being that Sartre raises the question of the "other" subject. The "other" serves a double function in the Sartrean ontology.
He is that object in the world which determines an internal flow of the universe, an internal hemorrhage. " 20 To the initial inquiry about the existence of the other person, Sartre has given this ingenious answer: I am aware of the other person because I find myself reduced from subject to object. A new dimension of the self, the "being-seen-by-the-other" simultaneously reduces me to object in the world of the other, and also yields me the existence of the other-subject. " By analysis, he has come upon a state of consciousness in which I feel myself existing, no longer as for-myself, as a subjectivity ordering the universe in concentric fashion about myself, but rather as being-forthe-other.
In certain states of consciousness, however, this experience is more striking, and clearly reveals the agency of the other in the constitution of the for-itself. Such is the experience of shame. Sartre illustrates it succinctly: "I have just made an awkward or vulgar gesture. This gesture clings to me; I neither judge it nor blame it. I simply live it. I realize it in the mode of for-itself. But now suddenly I raise my head. Somebody was there and has seen me. " 17 A simple examination discloses that "vulgarity" implies a relation to another.