It is a familiar story that, where Kant humbly draws a line beyond which cognition can’t reach, Husserl presses forward to show how we can cognize beyond that limit. Kant supposes that cognition is bound to sensibility and that what we experience in sensibility is mere appearance that does not inform us about the intrinsic nature of things in themselves. By contrast, for Husserl, it makes no sense to say we experience anything other than things in themselves when we enjoy (...) sensory perception. Kant’s conception, then, by doing just that, is nonsensical. I argue that Husserl’s account does not deliver on its promise. Things as they are in themselves are just as cognitively out of reach on Husserl’s understanding of them as they are on Kant’s. Further, the charge of nonsense Husserl raises against Kant’s conception of things in themselves applies—indeed, with greater force—to his own. (shrink)

Given the undeniable influence of the linguistic turn, it is common to characterize epistemology in the twentieth century as centrally concerned with meaning. But many of the early twentieth-century figures who helped to inspire that turn did not characterize meaning exclusively in terms of language. In response to contemporary accounts that tend to limit the scope of meaning to the semantic, pragmatic or conceptual, I use the work of Husserl and Wittgenstein to argue for the importance of non-linguistic aspects of (...) lived experience (Erlebnis) to the theory of meaning, situating the project historically as a legacy of Kant's Critical epistemology and systematically in terms of contemporary debates about the role and status of nonconceptual content. -/- I argue in Chapter One that a robust theory of meaning must take account of the way the conditions of the possibility for meaning are determined by intrinsically value-bearing features of everyday experience, features that are not themselves inherently linguistic or conceptual. Most contemporary nonconceptualist accounts of perceptual experience fail to adequately theorize the role of the nonconceptual on its own terms, reducing nonconceptual elements of experience to that of mere "fodder" for conceptualization and ignoring the epistemic role the nonconceptual plays in determining structural conditions of possibility. This can be overcome through a transcendental-constitutional approach that examines the full range of experiential structures--including those not mediated by language or concepts--by which meaning is constituted. -/- Tracing a series of parallel developments in the theories of meaning of Husserl and Wittgenstein in Chapters Two through Five, I argue that--despite important differences--both authors' later conceptions of meaning necessarily include accounts of its relation to an inexact, non-linguistic dimension of experiential life: the lifeworld (Husserl) or form(s) of life (Wittgenstein). What appears from the standpoint of linguistic and conceptual analysis to be an unfortunate inexactness is in terms of the later conceptions of both philosophers not the result of incomplete analysis, but of a recognition of the ontological primacy of the lived and fundamentally social phenomenon of meaningfulness that characterizes our experience in a way that outstrips conceptual and linguistic representation. (shrink)

This dissertation shows how Martin Heidegger and Michel Foucault, by questioning the very understanding of the subject-object relationship on which all epistemology is grounded, challenge two of its most cherished beliefs: 1. Thought and knowledge are essentially activities on the part of the subject understood anthropologically or transcendentally. 2. The history of knowledge exhibits teleological progress towards a better and more comprehensive account of its objects. In contrast to traditional epistemology, both Heidegger and Foucault show how thought and knowledge are (...) not just acts, which can be attributed to the subject but also events which elude any such subjective characterization. They also show us how the history of knowledge exhibits ruptures when the very character of knowledge undergoes drastic transformation in the course of history. The dissertation concludes by hinting at how these new accounts of thought and knowledge have the potential to shake the very foundations of epistemology and lead us to a new framework for discussing the most basic questions of epistemology, towards an epistemology of ruptures. (shrink)

This dissertation deals with Merleau-Ponty's critical transformation of Husserl's phenomenology through a rethinking of the concept of "nature," which Husserl, Merleau-Ponty argues, fails to integrate or explain successfully in his philosophical system. The first chapter reconstructs Husserl's "transcendental-phenomenological" project in Ideas I, while the second widens the investigation to cover the ontologically-centered Ideas II and III. In my third chapter, I chart what I call Merleau-Ponty's "organic appropriation" of Husserl and the unique hermeneutical challenges it poses. Here the ambiguity of (...) Ideas II, which both grounds subjectivity in the lived body and separates nature from "spirit", plays a crucial role. The fourth chapter concentrates on the Merleau-Ponty's later meditations on the ontology of nature and subjectivity, particularly in his recently translated Nature lectures of 1959-61. Finally, the fifth chapter compares and contrasts Husserl and Merleau-Ponty, in terms of both substance and method, through a detailed examination of their different notions of "paradox." I show how Merleau-Ponty's "paradoxical" thinking stems not from chance or mere temperament but a fundamental, systematic commitment to the self-contradictory nature of being and truth themselves. (shrink)

This chapter explores Marcel’s relationship with German idealism, the impact idealism had on his existentialism, his philosophical evolution beyond idealist conceptions of objectivity and consciousness, and his own move towards the authentic “ethical self,” whose goal is a reciprocal, intersubjective relationship with others who are freely seeking the inner meaning of experience. It will argue that the authentic self is fundamentally personal because it is embodied, non-objective, and creates opportunities for others to existentially flourish. The continuing progress of the ethical, (...) authentic self in a world that threatens it establishes Marcel’s existentialism as way to flourish in the midst of absurdity, and so establishes it as more than a mere reaction to German idealism. (shrink)

Quentin Meillassoux’s 2006 After Finitude offered a sharp critique of the phenomenological project, charging that phenomenology was one of the “two principal media” of correlationism—ultimately reducible to an “extreme idealism.” Meillassoux grounds this accusation in an account of givenness that presupposes that “every variety of givenness” finds its genesis within the positing of the subject. However, this critique fails to hit its mark precisely because it presupposes an account of intuitive givenness that is entirely foreign to the phenomenological project. Quite (...) against Meillassoux’s conflation of givenness, the world-for-us, and the positing subject—the very centre of the phenomenological project is the recognition that intuitive givenness cannot be reduced to the constructive activity of the subject. Givenness is marked by a heterogeneity; givenness refers to what is given to us, not to what emerges from us. (shrink)