By Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)
Husserl's phenomenology has frequently been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. this present day, this frequent interpretation needs to be considered as being superseded, because it offers yet a really partial and constrained photo of Husserl's pondering. the ongoing ebook of Husserl's examine manuscripts has disclosed analyses that have made it essential to revise and adjust a couple of regular readings.
This anthology files the hot improvement in Husserl study. It includes contributions from a few younger phenomenologists, who've all defended their dissertation on Husserl within the nineties, and it offers a brand new kind of interpretation which emphasizes the scale of facticity, passivity, alterity and ethics in Husserl's thinking.
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Extra resources for Alterity and Facticity: New Perspectives on Husserl
Example text
IMAGINATION AND PASSIVITY - HUSSERL AND KANT 53 This empirically inspired phantasy is rejected by Husserl and opposed to the eidetic process of Umfingieren. Passive means here purely receptive and even causal. We will therefore have to show that a passive imagination can still be a real phenomenological possibility. 45. See Sartre, 1940. 46. Although Sartre is here very far from any onto-theo-Iogical (at best Thomist) model of theology, the question arises whether he would not be quite close to a specific version of negative theology.
In this respect, the Phantomstratum is the second step within the originary constitution (Urkonstitution) of space. The first and more primary step is kinetically oriented. ) for Kant, sensations are not primarily moved and moving, but are, above all, described as a "Gewtihl der Empfindungen" (chaos of sensations). Now, it is worth emphasizing that a number of phenomenologists (among others, Husserl, Merleau-Ponty, Straus and Maldiney) have adopted an analysis of sensation as being primarily moved and moving.
In both of our last two examples the prevailing feeling is one of alien-ness: Now, this sense of otherness (in the self) is temporally and spatially determined. The self-alteration of our self occurs in relationship with the on-going temporal and spatial transformation of ourselves. At every moment and in every place, we discover that we are not exactly the same as we were the moment before. However, although the ego is constituted as an opaque consciousness by this originally temporal and spatial self-alterity, awareness of this same opacity is not precluded thereby.