Download Zur Phänomenologie der Intersubjektivität: Texte aus dem by Edmund Husserl, Kern PDF
By Edmund Husserl, Kern
Vorbemerkung Wo in den folgenden Manuskriptbeschreibungen nichts anderes vermerkt ist, handelt es sich immer um in Tinte geschriebene Stenogramme (Gabels berger approach) auf Blattern vom layout ZI,5 X I7 cm. In den Textkritischen Anmerkungen finden folgende Abkurzungen Ver wendung: Bl. = Blatt; Ein/. = Einfugung (Zusatz, fur den vom Ver/. die Stelle der Einfugung in den textual content bezeichnet ist); Erg. = Erganzung (Zusatz, bei dem die Stelle der Einfugung vom Verlasser nicht bezeichnet ist); Rb. = Randbemerkung; V. = Veranderung. Nr. 1 (5. 3-10) Der textual content gibt die BI. forty bis forty four des Konvolutes E I three eleven wieder (zu diesem Konvolut vgl. oben den Abschnitt "Zur Textgestaltung," S. 5651. ). Diese BI. liegen in dem die BI. 22 bis I4I umschliessenden Sonderumschlag, der den Vermerk tragt: Einfuhlung, Januar/Februar 1927. Dieser Vermerk bezieht sich aul den zweiten Teil der Vorlesung "Einfuhrung in die Phanomenologie" vom Wintersemester I926/27, der das challenge der Fremderfahrung erorterte (siehe die Sektion III dieses Bandes, oben S. 393fl. ). Die BI. forty bis forty four wurden aber nicht I927, sondern im Sommer I92I geschrieben. Husserl bemerkte aul BI. forty: niedergeschrieben bei der Lekture der Vorlesungen von 1910/11 uber erweiterte Reduktion und Einfuhlung, Sommersemester 1921. Husserl hat diese BI. aber wohl gelegentlich jener Vorlesungen von I926/27 gelesen, denn BI. forty tragt von seiner Hand die Bleistiftnotiz: alles wichtig und brauchbar, gelesen 1927. - Die funf BI. sind mit romischen Zillern von I bis III und dann V und VI numeriert (mit Blaustift). Ein dazugehoriges BI.
Read or Download Zur Phänomenologie der Intersubjektivität: Texte aus dem Nachlaß. Zweiter Teil. 1921-1928 PDF
Best phenomenology books
Das Zeitdenken bei Husserl, Heidegger und Ricoeur
Die vorliegende Studie untersucht das Zeitdenken von Husserl, Heidegger und Ricoeur in philosophiehistorischer, systematischer und methodologischer Hinsicht. Damit liefert sie zugleich eine Übersicht über die Zeitproblematik in der Phänomenologie als deren wichtigste Autoren Husserl, Heidegger und zuletzt auch Ricoeur gelten können.
Phenomenology and existentialism reworked realizing and adventure of the 20th Century to their middle. that they had strikingly various inspirations and but the 2 waves of inspiration grew to become merged as either events flourished. the current selection of learn dedicated to those activities and their unfolding interplay is now particularly revealing.
Philosophy suffers from an way over convoluted introspection. One result's that techniques multiply unchecked. That a few occasions have observable reasons will get reified right into a First reason or, in a extra secular age, to the thesis that each occasion is fatalistically decided. one other quandary of convoluted introspection is that tiny yet an important assumptions slip in, frequently unawares, with the outcome that densely argued counter-tomes are written in answer and no development is made towards any form of consensus.
This fresh translation of Martin Heidgger's Mindfulness (Besinnung) makes to be had in English for the 1st time Heidegger's moment significant being-historical treatise. right here Heidegger returns to and elaborates intimately a number of the person dimensions of the traditionally self-showing and reworking allotments of be-ing.
- Destiny, the Inward Quest, Temporality and Life (Analecta Husserliana, Volume 109)
- Heidegger's Temporal Idealism (Modern European Philosophy)
- On Monosemy: A Study in Linguistic Semantics
- Hegel, the End of History, and the Future
- Interdisciplinary Phenomenology
- Edmund Husserl and Eugen Fink: Beginnings and Ends in Phenomenology, 1928-1938
Additional info for Zur Phänomenologie der Intersubjektivität: Texte aus dem Nachlaß. Zweiter Teil. 1921-1928
Example text
The question concerning the possibility of the phenomenon implies the question of the phenomenon of possibility. Or better, the rational scope of a philosophy that is measured by the extent of what it renders possible is also assessed by the range of what it renders visible, thus, according to the possibility of phenomenality within it. Depending, hence, on whether it is accepted or rejected, the religious phenomenon becomes a privileged index of the possibility of phenomenality. I will begin by relying on Kant.
24 To be sure, intuition remains empty, but blindness is here worth more than vacuity: for even blinded intuition remains giving, whereas the concept, even if it alone can make visible what is first given to it, remains as such perfectly empty, and therefore incapable of seeing anything at all. Intuition without concept, although still blind, nevertheless already gives matter to an object, whereas the concept without intuition, although not blind, nevertheless no longer sees anything, since nothing has yet been given to it to be seen.
In fact, it rests upon perfectly reasonable grounds: any possible ‘‘philosophy of religion’’ would have to describe, produce, and constitute phenomena. It would then find itself confronted with a disastrous alternative: it would be a question either of addressing phenomena that are objectively definable but lose their religious specificity or of addressing phenomena that are specifically religious but cannot be described objectively. A phenomenon that is religious in the strict sense—that is, belongs to the domain of a ‘‘philosophy of religion’’ distinct from the sociology, history, and psychology of religion—would have to render visible what nevertheless could not be objectivized.