Download Postfoundational Phenomenology: Husserlian Reflections on by James R. Mensch PDF
By James R. Mensch
This booklet deals a clean examine Edmund Husserl s philosophy as a nonfoundational method of realizing the self as an embodied presence.Contrary to the normal view of Husserl as sporting at the Cartesian culture of looking a reliable starting place for wisdom within the 'pure' observations of a disembodied ego, James Mensch introduces us to the Husserl who, looking ahead to the later investigations of Merleau-Ponty, explored how the physique services to figure out our self-presence, our freedom, and our experience of time. the result's an idea of selfhood that enables us to work out how recognition s coming up from sensuous reports follows from the temporal positive factors of embodiment.From this figuring out of what's the most important to Husserl s phenomenology, the ebook attracts the results for language and ethics, evaluating Husserl's principles with these of Derrida on language and with these of Heidegger and Levinas on accountability. mockingly, it truly is those postmodernists who're proven to be extending the good judgment of foundationalism to its final severe, while Husserl should be visible as prime the way in which past modernity to a nonfoundational account of the self and its global.
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Extra info for Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment
Sample text
14 ‘Aphorism countertime’ 29 Freud remarks in his essay ‘On Narcissism: An Introduction’ (1914): the formation of an ego ideal and sublimation are quite differently related to the causation of neurosis. As we have learnt, the formation of an ideal heightens the demands of the ego, and is the most powerful factor favouring repression; sublimation is a way out, a way by which those demands can be met without involving repression. (PFL 11, p. 89)15 The essay concludes with the following observation concerning an instability in the distinction between ideal-formation and sublimation: The frequent causation of paranoia by an injury to the ego, by a frustration of satisfaction within the sphere of the ego ideal, is thus made more intelligible, as is the convergence of ideal-formation and sublimation of the ego ideal, as well as the involution of sublimations and the possible transformation of ideals in paraphrenic disorders.
Marion seeks to persuade his readers that this givenness is indeed secured, but in the figure of a divine donation. The status, and interpretation to be given to this principle is thus keenly contested, re-opening a question to the connection from phenomenology to religious commitment, which is resolved differently by Husserl, Levinas, Derrida and Marion. The transition from the naturally given notion of Anschauung, to the more formally determined, but empirically less secure notion of Intuition, from the vernacular German to a Latin term also requires attention.
This, however, was to be done in a section of Being and Time which was never published, and perhaps never written. Thus neither innovation, that of Heidegger, and that of Levinas, may be thought to be entirely successful, nor indeed complete. The impossibility of a givenness of meaning and evidence to support these hypotheses, except as pre-predicative, or older than time itself, or proleptic, never to arrive in the forms made available and constrained by an arrival of time determinations in languages, already marked by time determinations, should perhaps be unsurprising.