This investigation explores the methodological implications of choosing an unusual example for phenomenological description (here, a bodily awareness practice allowing spontaneous bodily shifts to occur at the leading edge of the living present); for example, the matters themselves are not pregiven, but must first be brought into view. Only after preliminary clarifications not only of the practice concerned, but also of the very notions of the “body” and of “protentionality” is it possible to provide both static and genetic descriptions of (...) the phenomena in question, leading to concluding meditations on the differences between an “integrating” consciousness engaged in a project of knowing and an “improvisational” consciousness open to radical transformation. In the end, however, the Urzeitigung in which what is protended is simply “more time” holds good as the invariant governing the deep structure of both of these styles of consciousness. (shrink)

Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. Second, naturalism (...) essentially misconstrues consciousness by treating it as a part of the world. Third, naturalism is the inevitable consequence of a certain rigidification of the ‘natural attitude’ into what Husserl calls the ‘naturalistic attitude’. This naturalistic attitude ‘reifies’ and it ‘absolutizes’ the world such that it is treated as taken-for-granted and ‘obvious’. Husserl’s transcendental phenomenological analysis, however, discloses that the natural attitude is, despite its omnipresence in everyday life, not primary, but in fact is relative to the ‘absolute’ transcendental attitude. The mature Husserl’s critique of naturalism is therefore based on his acceptance of the absolute priority of the transcendental attitude . The paradox remains that we must start from and, in a sense, return to the natural attitude, while, at the same time, restricting this attitude through the on-going transcendental vigilance of the universal epoché. (shrink)

This paper clarifies the relationship between Merleau-Ponty’s Phenomenology of Perception and Fink’s Sixth Cartesian Meditation with regard to ‘the idea of a transcendental theory of method’. Although Fink’s text played a singularly important role in the development of Merleau-Ponty’s postwar thought, contrary to recent claims made by Ronald Bruzina this influence was not positive. Reconstructing the basic methodological claims of each text, in particular with regard to the being of the phenomenologist, the nature of the productivity that makes phenomenology possible, (...) and the problem of methodological self-reference, I show that Phenomenology of Perception is premised on a decisive rejection of the main theses affirmed in the Sixth Cartesian Meditation. In contrast to Fink’s speculative reinterpretation of phenomenology as an absolute science, Merleau-Ponty viewed it as participating in the historical realization of the world, and hence as ultimately based on a practical faith. Albeit with a Marxian inflection, Merleau-Ponty thus related phenomenology much more closely to Kant. This may not be a better philosophical position, but circa 1945 it was Merleau-Ponty’s, whose work must be approached accordingly. (shrink)

This article considers the differences between Edmund Husserl and Martin Heidegger in light of Pascal’s distinction between the esprit de géometrie and the esprit de finesse. According to Pascal, the essential “principles” dominating our perceptual lives cannot be clearly and confidently demonstrated in a manner akin to logic and mathematics, but must be discerned in a more spontaneous or intuitive manner.It is unsurprising that Husserl, originally a student of mathematics, might seem closer to the esprit de géometrie, whereas Heidegger, trained (...) in theology and drawn to poets and poetic thinkers, is closer to the esprit de finesse. This difference is clear from the styles of writing of these two seminal figures. I consider how this stylistic difference is also linked with the substance of their respective philosophies, and with the approaches they recommend for exploring subjective life. A related difference concerns how each theorist responds to what Husserl called the “paradox of human subjectivity” and what Michel Foucault later termed the “empirico-transcendental doublet”: the fact that, in doing phenomenology, human consciousness exists as both the subject and the object of our knowing. Husserl mostly emphasized the advantages, epistemological and existential, that this potential reflexivity can afford. Heidegger was more interested in the obstacles or traps it sets—both for accurate self-knowledge and for authentic living. These issues are discussed in relation to the “natural attitude” and “everydayness,” and to the linguistic grounding of human existence and knowledge—especially as these issues emerge in Foucault’s Les mots et les choses and Eugen Fink’s Sixth Cartesian Meditation. (shrink)

This paper focuses on the methodical disclosure of the lowest level of the constitution of time in Husserl’s phenomenology of time (especially in the C-Manuscripts), following this leading question: is it at all possible to disclose phenomenologically the primal-phenomenal constituting stream of consciousness? First, I address the different levels of constitution in order to focus on the ultimate level. Second, I analyse the “intentionality” of the primal-stream, by means of differentiating it from act-intentionality. Third, I outline the methodical function of (...) the reduction and of the phenomenologizing ego. Fourth, I present Abbau as the methodical possibility of reaching primal-phenomenality. Fifth, I address the problem of grasping the primal-phenomenal dimension in its originality. I will argue that we can grasp this fundamental dimension by means of a “phenomenological deconstruction” of constituted experience and at the same time by putting this dimension in an intentional relationship with the phenomenologizing ego. (shrink)

Kant and Heidegger argue that our subjectivity escapes scientific explanation, while also providing the conditions that enable it. This understanding of the relationship between subjectivity and science places limits on the explanatory scope of the sciences. But what makes transcendental reflection on the structure of subjectivity possible in the first place? Fink argues that transcendental philosophy encounters its own limits in attempting to characterize its own conditions of possibility. I argue that the limits of science and transcendental philosophy entail that (...) nature cannot be conceived as a specific object, or as a totality of objects in the world, but only as the ontological ground of phenomenal manifestation in general. Nature is not identical with anything discoverable in either science or phenomenology; it is, rather, the origin from which discovery of phenomena proceeds. (shrink)

The article is an attempt to define reduction as the beginning of philosophy. The author considers such questions as: What motivates a phenomenologist to do reduction? Can one speak of philosophy before reduction? What is the essence of reduction? To answer these questions the author refers to Husserl, Fink and, Patočka, and tries to show that reduction is to be understood as an unmotivated expression of philosopher’s will to overcome evidence inherent to natural attitude. The author argues that reduction enables (...) one a problematization of the world as such. Finally, reduction is defined as an attempt to take doing philosophy seriously. (shrink)