Husserl and Other Philosophers, Misc

The purpose of this study is to assess Husserl’s debt to Lotze’s philosophy during the Halle period (1886-1901). I shall first track the sources of Husserl’s knowledge of Lotze’s philosophy during his studies with Brentano in Vienna and then with Stumpf in Halle. I shall then briefly comment on Husserl’s references to Lotze in his early work and research manuscripts for the second volume of his Philosophy of Arithmetic. In the third section, I examine Lotze’s influence on Husserl’s antipsychologistic turn (...) in the mid-1890s. The fourth section is a commentary on Husserl’s manuscript entitled “Microcosmus,” to which he explicitly refers in his Prolegomena, and which he planned to publish as an annex of his Logical Investigations. This work contains a detailed analysis of the third book of Lotze’s 1874 Logic. The last section examines Husserl’s arguments against logical psychologism in his Prolegomena, which I discuss through the lens of Stumpf’s critique of psychologism in his paper “Psychology and theory of knowledge”. I argue that Stumpf’s early works on this topic make it possible to establish a connection between Lotze’s interpretation of Plato’s theory of Ideas and Husserl’s antipsychologism. My hypothesis is that Stumpf’s analyses represent the background of Husserl's critique of logical psychologism in his Logical Investigations. I shall conclude this study by showing that Husserl’s position with respect to Lotze’s philosophy remains basically unchanged after the publication of his Logical Investigations, and that Husserl’s main criticism of Lotze pertains, in the final analysis, to the absence of a theory of intentionality in Lotze’s philosophy. (shrink)

This book focuses on Edmund Husserl’s philosophical collaboration with Eugen Fink which took place in the early 1930s, and shows how their disagreement over the nature, origin, and aim of phenomenology led to a crucial divergence on the issue of who was engaging in phenomenology, and with what motivation. It provides a philosophical investigation of a key moment in the development of Husserl’s late phenomenology. The author claims that Husserl’s meta-phenomenological exploration of the theoretical and, importantly, practical underpinnings of the (...) transcendental investigator leads him to affirm their humanity and, ultimately, to adopt an ethically charged ideal of “higher humanity” as telos of phenomenology. Fink argued that phenomenology was essentially an activity beyond the horizon of human possibility and history. In contrast, Džanić illustrates how Husserl was looking for a way to theoretically unite the purity of transcendental insight with the existential reality and practical motives of the phenomenologist. Understanding the complex aspects of this debate is crucial for understanding the Crisis-period of Husserl’s thought. This text appeals to graduate students and researchers in phenomenology and related fields of philosophy. (shrink)

Corijn van Mazijk’s book is a critical exploration of the relations between Immanuel Kant’s, Edmund Husserl’s, and John McDowell’s transcendental philosophies. His primary aim is not to conduct a historical study, but “to show that history provides us with viable alternatives to McDowell’s theory of our perceptual access to reality.” The book covers a variety of McDowellian themes: the Myth of the Given, the space of reasons vs. the space of nature, conceptualism, disjunctivism, naturalism, and realism—uncovering the roots of McDowell’s (...) views and providing Kantian and Husserlian correctives where needed. (shrink)

In his genetic phenomenology, Husserl introduces types, pre-predicative frames of experience that guide the perception and cognition of objects. In this essay, I argue that there are two types that are functionally almost identical to Kant’s schemata. To support this conclusion, I first present an interpretation of Kant’s discussion of schemata. I argue that we must see schemata as pure, a priori cognitions that involve only pure intuition, pure concepts of the understanding, and the imagination. I offer two analogies to (...) explain how schemata function to subsume objects under concepts and to anticipate possible objects of experience before moving on to discuss the schema of substance. Next, I present a brief explanation of Husserl’s genetic phenomenology, organizing my presentation around the idea of apperception. This paves the way for a demonstration of how the fundamental type is best understood as standing at the center of a cluster of concepts, including apperception, passive belief, natural bodies, and the one spatio-temporal horizon of experience. I argue that the fundamental type is central to Husserl’s attempt to ground logic in pre-predicative experience. Finally, I compare two specific types with schemata on the grounds cultivated in the previous sections. The first of these types, the fundamental type, functions to pre-predicatively anticipate objects of possible experience, just as schemata do. The second of these types, which is implied by but never discussed in Husserl’s work, serves to mediate between a formal system of rules and an intuitive grasp of the world, just as schemata do. (shrink)

In this paper, I attempt to clarify the heart of Dewey’s philosophy: his method (denotative method (DM) / pattern of inquiry (PI)). Despite the traditional understanding of Dewey as anti-foundationalist, I want to show that Dewey did have metaphysical foundations for his method: the principle of continuity or theory of emergentism. I also argue that Dewey’s metaphysical position is better named as ‘cultural emergentism’, rather than his own term ‘cultural naturalism’. What Dewey called ‘common sense’ in his Logic, Husserl termed (...) as the ‘life-world’ in his Crisis. I compare two perspectives of dealing with the phenomenon and conclude that for Dewey, the difference between natural sciences and the common sense inquiry is that of subject-matter but not of method. Thus, the goal is to find the unified method to be applied in both domains. Whereas Husserl was more pessimistic: for him, the difference was not only in subject-matter, but in the very methods. Following that discussion, I also attempt to reformulate the hard problem of consciousness in Deweyan terms. In the end, I compare Dewey’s DM / PI with Popper’s understandings of scientific method and conclude that there is no significant difference between the two and that Dewey’s method could also be looked at as hypothetic-deductive method, with the only difference in emphases. (shrink)

The main topic of this paper is the mind-body problem. The author analyzes it in the context of Hus- serlian phenomenology. The key texts for the analysis and interpretation are Descartes’ magnum opus “Meditations on the First Philosophy” and Husserl’ last work “The Crisis of European Sciences and Transcendental Phenomenology”. The author claims that already in Descartes’ text instead of one mind-body problem, one can find two: the ontological mind-body problem (mind-brain relation) and conceptual one (“mind” and “body” as concepts). (...) In Descartes’ “Meditations”, the ontological level is explicit, while the conceptual level is implicit. In Husserl’s “Crisis”, on the other hand, the situation is different: the conceptual level of the problem (as the opposition between transcendental phenom- enology and natural sciences) is explicit, while the ontological level is implicit. Nevertheless, it seems that Husserl has answers to both the “traditional” as well as the “conceptual” mind-body problems. (shrink)

The main topic of this paper is the mind-body problem. The author analyzes it in the context of Hus- serlian phenomenology. The key texts for the analysis and interpretation are Descartes’ magnum opus “Meditations on the First Philosophy” and Husserl’ last work “The Crisis of European Sciences and Transcendental Phenomenology”. The author claims that already in Descartes’ text instead of one mind-body problem, one can find two: the ontological mind-body problem (mind-brain relation) and conceptual one (“mind” and “body” as concepts). (...) In Descartes’ “Meditations”, the ontological level is explicit, while the conceptual level is implicit. In Husserl’s “Crisis”, on the other hand, the situation is different: the conceptual level of the problem (as the opposition between transcendental phenomenology and natural sciences) is explicit, while the ontological level is implicit. Nevertheless, it seems that Husserl has answers to both the “traditional” as well as the “conceptual” mind-body problems. (shrink)

In this paper, I contend that there are at least two essential traits that commonly define being an I: self-identity and self-consciousness. I argue that they bear quite an odd relation to each other in the sense that self-consciousness seems to jeopardize self-identity. My main concern is to elucidate this issue within the range of the transcendental philosophies of Immanuel Kant and Edmund Husserl. In the first section, I shall briefly consider Kant’s own rendition of the problem of the Ego-splitting. (...) My reading of the Kantian texts reveals that Kant himself was aware of this phenomenon but eventually deems it an unexplainable fact. The second part of the paper tackles the same problematic from the standpoint of Husserlian phenomenology. What Husserl’s extensive analyses on this topic bring to light is that the phenomenon of the Ego-splitting constitutes the bedrock not only of his thought but also of every philosophy that works within the framework of transcendental thinking. (shrink)

In this paper, I develop a comparison between the philosophies of Husserl and James in relation to their concepts of experience. Whereas various authors have acknowledged the affinity between James’ early psychology and Husserl’s phenomenology, the late development of James’ philosophy is often considered in opposition to Husserl’s transcendental phenomenology. This is because James’ radical empiricism achieves a non-dual dimension of experience that precedes the functional division into subject and object, thus contrasting with the phenomenological analysis of the dual structure (...) of intentionality. However, I argue that the later “genetic” development of phenomenology converges with some central aspects of James’ radical empiricism. This is because genetic phenomenology leads us to conceive of the flow of primal impressions as a fundamental dimension of experience that precedes the subject-object duality and is at the base of the process of co-constitution of the subject and the object in reciprocal dependence. At the same time, Husserl conceives of the impressional core of experience as structured by formal conditions that depend on the concrete constitution of an embodied subject. For this reason, I argue that Husserl’s genetic phenomenology can complement James’ radical empiricism, thus leading to the development of the doctrine of pure experience as a form of empirical and not metaphysical realism. (shrink)

I argue that Husserl’s transcendental account of the role of the lived body in sense-making is a precursor to Alva Noë’s recent work on the enactive, embodied mind, specifically his notion of “sensorimotor knowledge” as a form of embodied sense-making that avoids representationalism and intellectualism. Derrida’s deconstructive account of meaning—developed largely through a critique of Husserl—relies on the claim that meaning is structured through the complication of the “interiority” of consciousness by an “outside,” and thus might be thought to lend (...) itself to theories of mind such as Noë’s that emphasize the ways in which sense-making occurs outside the head. But while Derrida’s notion of “contamination” rightly points to an indeterminateness of meaning in an outside, extended, concrete lived world, he ultimately reduces meaning to a structure of signification. This casts indeterminateness in terms of absence, ignoring the presence of non-linguistic phenomena of embodied sense-making central to both the contemporary enactivist program and to the later Husserl, who is able to account for the indeterminateness of meaning in lived experience through his distinction between sense and more exact linguistic meaning. Husserl’s transcendental theory of meaning also allows for a substantive contribution to sense-making from the side of the perceived object—an aspect missing from Noë’s account. Thus, in contrast to Derrida and to Noë, Husserl accounts for sense-making in terms of both the lived body and the lived world. (shrink)

David Hume’s thought has interrupted entire disciplines from dogmatic slumbers. Yet Hume’s influence is even more expansive and continuous than we might have thought. There are two significant areas of inquiry where Hume’s influence has not been adequately appreciated or articulated: analytic phenomenology and analytic process philosophy. My dissertation explores these traditions’ indebtedness to Hume by engaging with the work of Edmund Husserl and Alfred North Whitehead, who introduce consequential changes into their systems in direct response to what they see (...) as Humean problems with their initial models. Three major themes are of special interest. First, vis-à-vis “Unity of Mind,” each philosopher asks what accounts for the apparent unity of mind and experience, including what principles connect distinct experiences. Second, vis-à-vis “Temporal Awareness,” each philosopher inquires into what grounds temporality and the experience of temporal passage, including what principles connect distinct moments. Third, vis-à-vis “Personal Identity,” each philosopher investigates what constitutes the experience of continuity and unity over time, including personal continuity and unity qua “personal identity.” A fourth concordance is methodological. In pursuing the aforementioned themes, each philosopher accords epistemic primacy to lived experience and what discloses itself therein. An overarching Humean problem for all, correlatively, is how continuity and unity arise from distinct items: perceptions, intentional experiences, and actual occasions, respectively. My dissertation attempts to explicate this and related systematic issues from a historical perspective informed by contemporary analytic metaphysics, philosophy of mind, and recent scholarship in Hume, Husserl, and Whitehead studies. Chapter One argues that Hume’s infamous “Appendix problem” concerns reconciling the incontrovertible unity of mind with his unrenounceable epistemological principle that the mind never perceives real connections between distinct perceptions. Chapter Two traces Hume’s proto-phenomenological influence on Husserl’s theories (not theory) of temporal awareness. Chapter Three examines Hume’s proto-processual influence on Whitehead's theories (not theory) of personal identity. Unfortunately, neither Husserl nor Whitehead read each other’s work. Nevertheless, both take Hume to be the one who knocks at, yet ultimately fails to walk through the doors that his explorations unveil. By so doing, they beg that we do the same with them. (shrink)

Guided by key insights of the four great philosophers mentioned in the title, here, in review of and expanding on our earlier work (Burchard, 2005, 2011), we present an exposition of the role played by language, & in the broader sense, λογοζ, the Logos, in how the CNS, the brain, is running the human being. Evolution by neural Darwinism has been forcing the linguistic nature of mind, enabling it to overcome & exploit the cognitive gap between an animal and its (...) world by recognizing environmental structures. Our work was greatly influenced by Heidegger’s lecture notes on metaphysics (Heidegger, 1935). We found agreement with recent progress in neuroscience, but also mathematical foundations of language theory, equating Logos with the mathematical concept of structure. The mystery of perception across the gap is analyzed as radiation and molecules impinging on sensory neurons that carry linguistic information about gross environmental structures, and only remotely about the physical reality of elementary particles. The most important logical brain function is Ego or Self, guiding the workings of the brain as a logos machine. Ego or Self operates from neurons in frontopolar cortex with global receptive fields. The logos machine can function only by availing itself of global context, its internally stored noumenal cosmos NK, and the categorical-conceptual apparatus CCA, updated continually through the neural default mode network (Raichle, 2005). In the Transcendental Deduction, Immanuel Kant discovered that Ego or Self is responsible for conscious control in perception relying on concepts & categories for a fitting percept to be incorporated intoNK. The entire CNS runs as a “movie-in-the-brain” (Parvizi & Damasio, 2001), at peak speed processing simultaneously in a series of cortical centers a stack of up to twelve frames in gamma rhythm of 25 ms intervals. We equate global context, or NK, with our human world, Heidegger’s Dasein being-in-the-world, and are able to demonstrate that the great philosopher in EM parallels neuro-science concerning the human mind. (shrink)

In Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the project of Indian Buddhist epistemology, as represented by thinkers in the Yogācāra tradition of Dignāga and Dharmakīrti, is continuous in many of its methods and conclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty, as well as with recent naturalistic approaches in epistemology and the philosophy of mind. In Coseru’s reading, Buddhism shares with phenomenology the attitude that metaphysical (...) and epistemological questions cannot be treated in isolation from questions concerning the nature of conscious awareness and .. (shrink)

Intentionality (‘directedness’, ‘aboutness’) is both a central topic in contemporary philosophy of mind, phenomenology and the cognitive sciences, and one of the themes with which both analytic and Continental philosophers have separately engaged starting from Brentano and Edmund Husserl’s ground-breaking Logical Investigations (1901) through Roderick M. Chisholm, Daniel C. Dennett’s The Intentional Stance, John Searle’s Intentionality, to the recent work of Tim Crane, Robert Brandom, Shaun Gallagher and Dan Zahavi, among many others. In this paper, I shall review recent discussions (...) of intentionality, including some recent explorations of the history of the concept (paying particular attention to Anselm), and suggest some ways the phenomenological approach of Husserl and Heidegger can still offer insights for contemporary philosophy of mind and consciousness. (shrink)

This article investigates the philosophical history of European universalism with the aim of differentiating between its two senses: the modern and the Ancient. Based on Edmund Husserl’s late interpretations on the unique character of Greek philosophy, this distinction is articulated in terms of “substantial” and “formal” accounts of universalism. Against the modern (substantial) idea of universalism, which took its point of departure especially from the natural law theories of the early modern period, Husserl conceived Greek universalism as an essentially formal (...) notion, which relied on the critique of one’s cultural-historical situation on the basis of the shared faculty of reason. Instead of a ready-made position, this idea of universalism is best described in terms of a “task”, which has its peculiar temporal horizon in infinity. By discussing the political implications of philosophical universalism, the article aims at uncovering its latent cultural implications, that is, the ideas of self-critique and self-renewal nurturing the utopian motive of culture. Thus by broadening the philosophical scope of universalism, the article will insist on its relevance for contemporary debate on Eurocentrism. (shrink)

In this text I would like to show two things. Firstly, that the so-called “timelessness” of the Freudian unconscious can be elucidated through an interpretation of the concept of Nachträglichkeit, and showing thereby that there is indeed a temporality specific to the workings of the unconscious. Freud’s analysis of early psychic trauma related to sexual phenomena pointed to a serious complication for all believers in the immediate transparency of consciousness. For the “wound” itself was constituted over time, and the possibility (...) of coming to understand the trauma (thereby achieving a certain freedom from its repercussions) was again only possible after the event had passed. The Nachträglichkeit involved in the psychoanalytical understanding of sexual trauma thus hinges on a threefold temporal process at work in subjective life. Secondly, I wish to show that Husserl, in his analyses of time and intersubjectivity, delivered the materials with which a phenomenological clarification of Nachträglichkeit can be given. Since Nachträglichkeit is essentially tied to the structure of repression (and thus the very constitution of the unconscious), what I am suggesting is a prolegomenon to a phenomenological clarification of Freudian repression. This clearly suggests the need for further investigations into the phenomenology of sexual life. (shrink)

This paper primarily disputes Dreyfus’s account of Heidegger’s critique of Husserl’s theory of intentionality. Specifically, it raises objections to the three central claims of such an account; namely: that Searle’s theory of intentional action can be used as a stand-in for Husserl’s; that Heidegger rejects the primordiality of the intentionality of consciousness; and that Heidegger distinguishes between conscious and unconscious types of intentional actions and he privileges the latter over the former. I show the first to be unwarranted owing to (...) a lack of fundamental parallelisms between Searle’s and Husserl’s theories of intentionality. I show the second to be mistaken for failing to take into account Heidegger’s strategic handling of the concept of consciousness and for contradicting Heidegger’s concept of care as the essential meaning of Dasein’s being-in-the-world. Lastly, I show the third to be highly problematic for lacking in textual evidence and explanatory power. (shrink)

The influence of Brentano on the emergence of Husserl's notion of intentionality has been usually perceived as the key of understanding the history of intentionality, since Brentano was credited with the discovery of intentionality, and Husserl was his discipline. This much debated question is to be revisited in the present essay by incorporating recent advances in Brentano scholarship and by focusing on Husserl's very first work, his habilitation essay (Über den Begriff der Zahl), which followed immediately after his study years (...) at Brentano, and also on manuscript notes from the same period. It is to be shown that (i) although Brentano failed to enact a direct influence on Husserl's notion of intentionality (much in line with K. Schuhmann's claim), (ii) yet the core of Brentano's notion remained operative in Husserl's theory of relations, which is seemingly influenced by John Stuart Mill and Hermann Lotze. This investigation is intended as a contribution towards the proper understanding of the complexities of Husserl's early philosophy. (shrink)

My main claim is that, in order to account for the nature of human mind, philosophy of mind should embody topics usually treated by disciplines as ethics or applied philosophy so as to enrich the pure notion of cognitive experience to the extent of treating the whole of human experience. I begin with considering the Cartesian approach to the "cogito". I argue for the claim that cartesian-like dualists (Descartes and Locke, Kant and Husserl) fail in treating the opposition of internalism (...) and externalism concerning experience. This failure commits them to a form of epistemological idealism unable to manage the "veil of perception" objection. I then settle a provisional account for the mind, mainly dependent on a Berkeleyan-Humean deflationist approach to it, showing the necessity to incorporate in it robust practical topics from an ontological point of view. (shrink)

With the advent of Postmodernism, the recent discussions in Continental thought has called into question the philosophy of the Subject, particularly the Cartesian “cogito” and the related method of reflection. One of the important ramifications of these questioning of the reflective subject is to do with the phenomenological doctrine of intentionality of consciousness. Recently, David Carr, himself a phenomenologist, has advanced a serious objection to the phenomenological approach to social reality. In what follows, I will be attempting a defence of (...) phenomenology against criticisms like Carr’s. (shrink)

The dominant theory of judgment in 1870 was one or other variety of combination theory: the act of judgment is an act of combining concepts or ideas in the mind of the judging subject. In the decades to follow a succession of alternative theories arose to address defects in the combination theory, starting with Bolzano’s theory of propositions in themselves, Brentano’s theory of judgment as affirmation or denial of existence, theories distinguishing judgment act from judgment content advanced by Brentano’s students (...) Twardowski, Husserl and Meinong, and finally, Adolf Reinach’s addition of a linguistic dimension to the Brentano-Husserlian theory of judgment – an account of judgments as ways of doing things with words in what Reinach called ‘social acts’. (shrink)

While some process philosophers have denigrated the emergent theory of mind, what they have denigrated has been ‘materialist’ theories of emergence. My contention is that one of the most important reasons for embracing process philosophy is that it is required to make intelligible the emergence of consciousness. There is evidence that this was a central concern of Whitehead. However, Whitehead acknowledged that his metaphysics was deficient in this regard. In this paper I will argue that to fully understand the emergent (...) theory of mind and its relation to process philosophy it is necessary to recast the whole history of modern philosophy in terms of efforts by philosophers grappling with the relationship between mind and body, or more broadly, consciousness and nature. This will involve granting a central place to Schelling’s philosophy, the ideas that influenced it and how Schelling’s insights were developed by subsequent philosophers. Process philosophy will then be seen as the tradition generated by efforts to transcend the opposition between idealism and materialism, and its promise in this regard, apart from anything else, is what makes it the most promising philosophy for the future. (shrink)

Phenomenology, as propounded by Edmond Husserl, is an important movements in the modern western philosophy, while sÅÙkhya and its application yoga are the ancient Indian philosophical disciplines or dar±ana. This is a comparative study of phenomenology with sÅÙkhya and yoga. As per my present understanding this project is now completed. I have organized the outcome of my study in the following four papers preceded by prolegomena: Prolegomena to the comparative study of Phenomenology and SaÙkhya 1, Consciousness in Phenomenology and SÅÙkhya (...) 2. ‘Nature’ (ontology) in Phenomenology and SÅÙkhya 3. Structures (cosmology) in Phenomenology and SÅÙkhya 4. ‘Terminal Transcendental Teleological Cause’ in Phenomenology and SÅÙkhya -/- The parallelism between the philosophical disciplines, so far removed historically, geographically and culturally from each other, which this study brought out, was not only fascinating but also extensive. Certain differences also have been critically brought out. Viewing phenomenology through the grid of sÅÙkhya, I found, elucidates phenomenology. In being viewed from the perspective of a philosophical school, as modern as that of phenomenology, the ancient Indian disciplines also stand to benefit. The comparative study can hope to introduce sÅÙkhya to those acquainted with phenomenology and vice versa. This presentation is an attempt to share the flavor of my findings. (shrink)