Introduction to Phenomenology
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This reading off, or interpretation, of the object's meaning is an intersubjective achievement of the intending subject that takes place within the intersubjective realm of the natural attitude. From Wikipedia, the free encyclopedia. This article's tone or style may not reflect the encyclopedic tone used on Wikipedia. See Wikipedia's guide to writing better articles for suggestions.
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Edmund Husserl: Philosopher of Infinite Tasks. Introduction to phenomenology. The crisis of European sciences and transcendental phenomenology: an introduction to phenomenological philosophy. Authority control NDL : Categories : Phenomenology Sociological theories Philosophy of social science. Hidden categories: Wikipedia articles with style issues from December All articles with style issues Wikipedia articles needing clarification from March Wikipedia articles with NDL identifiers.
Introduction to Phenomenology
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Find it on Scholar. Request removal from index. Revision history. Google Books no proxy From the Publisher via CrossRef no proxy Setup an account with your affiliations in order to access resources via your University's proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Configure custom resolver. Phenomenology and its Application in Medicine.
Havi H. Carel - - Theoretical Medicine and Bioethics 32 1 Susanne Mantel - - Pacific Philosophical Quarterly. Dermot Moran - - Research in Phenomenology 37 1 Material Phenomenology. Michel Henry - - Fordham University Press. God in Recent French Phenomenology. Aaron Simmons - - Philosophy Compass 3 5 Husserl: An Analysis of His Phenomenology. The goal, however, is fixed for knowledge just as necessarily as the succession in the process. The terminus is at that point where knowledge is no longer compelled to go beyond itself, where it finds its own self, and the notion corresponds to the object and the object to the notion.
The progress towards this goal consequently is without a halt, and at no earlier stage is satisfaction to be found. That which is confined to a life of nature is unable of itself to go beyond its immediate existence; but by something other than itself it is forced beyond that; and to be thus wrenched out of its setting is its death. Consciousness, however, is to itself its own notion; thereby it immediately transcends what is limited, and, since this latter belongs to it, consciousness transcends its own self. Consciousness, therefore, suffers this violence at its own hands; it destroys its own limited satisfaction.
When feeling of violence, anxiety for the truth may well withdraw, and struggle to preserve for itself that which is in danger of being lost. But it can find no rest. Should that anxious fearfulness wish to remain always in unthinking indolence, thought will agitate the thoughtlessness, its restlessness will disturb that indolence. Or let it take its stand as a form of sentimentality which assures us it finds everything good in its kind, and this assurance likewise will suffer violence at the hands of reason, which finds something not good just because and in so far as it is a kind.
Or, again, fear of the truth may conceal itself from itself and others behind the pretext that precisely burning zeal for the very truth makes it so difficult, nay impossible, to find any other truth except that of which alone vanity is capable — that of being ever so much cleverer than any ideas, which one gets from oneself or others, could make possible. As the foregoing has been stated, provisionally and in general, concerning the manner and the necessity Of the process of the inquiry, it may also be of further service to make some observations regarding the method of carrying this out.
This exposition, viewed as a process of relating science to phenomenal knowledge, and as an inquiry and critical examination into the reality of knowing, does not seem able to be effected without some presupposition which is laid down as an ultimate criterion. For an examination consists in applying an accepted standard, and, on the final agreement or disagreement therewith of what is tested, deciding whether the latter is right or wrong; and the standard in general, and so science, were this the criterion, is thereby accepted as the essence or inherently real Ausich.
But, here,. This contradiction and the removal of it will become more definite if , to begin with, we call to mind the abstract determinations of knowledge and of truth as they are found in consciousness. Consciousness, we find, distinguishes from itself something, to which at the same time it relates itself; or, to use the current expression, there is something for consciousness; and the determinate form of this process of relating, or of there being something for a consciousness, is knowledge. But from this being for another we distinguish being in itself or per se; what is related to knowledge is likewise distinguished from it, and posited as also existing outside this relation; the aspect of being per se or in itself is called Truth.
What really lies in these determinations does not further concern us here; for since the object of our inquiry is phenomenal knowledge. And they are offered to us very much in the way we have just stated. If now our inquiry deals with the truth of knowledge, it appears that we are inquiring what knowledge is in itself.
But in this inquiry knowledge is our object, it is for us ; and the essential nature Ansich of knowledge, were this to come to light, would be rather its being for us: what we should assert to be its essence would rather be, not the truth of knowledge, but only our knowledge of it. The essence or the criterion would lie in us; and that which was to be compared with this standard, and on which a decision was to be passed as a result of this comparison, would not necessarily have to recognize that criterion.rubtyczsorwingti.tk
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But the nature of the object which we are examining surmounts this separation, or semblance of separation, and presupposition. Consciousness furnishes its own criterion in itself, and the inquiry will thereby be a comparison of itself with its own self ; for the distinction, just made, falls inside itself. In consciousness there is one element for an other, or, in general, consciousness implicates the specific character of the moment of knowledge. Thus in what consciousness inside itself declares to be the essence or truth we have the standard which itself sets up, and by which we are to measure its knowledge.
But if we call the inner nature of the object, or what it is in itself, the notion, and, on the other side, understand by object the notion qua object, i. It is clear, of course, that both of these processes are the same. Consequently we do not require to bring standards with us, nor to apply our fancies and thoughts in the inquire; and just by our leaving these aside we are enabled to treat and discuss the subject as it actually is in itself and for itself, as it is in its complete reality.
Introduction to Phenomenology
But not only in this respect, that notion and object, the criterion and what is to be tested, are ready to hand in consciousness itself, is any addition of ours superfluous, but we are also spared the trouble of comparing these two and of making an examination in the strict sense of the term; so that in this respect, too, since consciousness tests and examines itself, all we are left to do is simply and solely to look on.
For consciousness is, on the one hand, consciousness of the object, on the other, consciousness of itself; consciousness of what to it is true, and consciousness of its knowledge of that truth. Since both are for the same consciousness, it is itself their comparison; it is the same consciousness that decides and knows whether its knowledge of the object corresponds with this object or not.
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The object, it is true, appears only to be in such wise for consciousness as consciousness knows it. Consciousness does not seem able to get, so to say, behind it as it is, not for consciousness, but in itself, and consequently seems also unable to test knowledge by it. But just because consciousness has, in general, knowledge of an object, there is already present the distinction that the inherent nature, what the object is in itself, is one thing to consciousness, while knowledge, or the being of the object for consciousness, is another moment.
Upon this distinction, which is present as a fact, the examination turns. Should both, when thus compared, not correspond, consciousness seems bound to alter its knowledge, in order to make it fit the object.