In this paper, we describe causal powers realism as a conjunction of four claims: causal powers are not reducible to counterfactuals; they are empirically-discoverable; they manifest effects in conjunction with partners; and their manifestations empower further manifestations. We describe four challenges to extended mind theory and for each show how an ontology of causal powers realism either avoids or dissolves the problem. We close by suggesting that causal powers realism isn’t a competitor with extended mind theory but rather a new (...) way to understand what it means for minds to be extended. (shrink)

The paper deals primarily with the standard question in what exactly, according to Husserl, consists the crisis of the European sciences. In the literature so far, there have been two tendencies on this question, one focusing on the loss of the sciences’ meaningfulness for life, the other emphasizing the inadequacy of their scientificity. Instead of arguing for one of these two options or for some sort of combination of both, another interpretation of this topic will be suggested. The focus will (...) be on Husserl’s notion of historicity and its connection with the concept of life-world. It will be argued that it is the historical detachment of sciences from ideas and consequently the sphere of meaning altogether which lies at the core of their ill state. On this basis, it will show that Husserl’s approach to science in Crisis is actually double. For one, it is an attempt to supplement science with a philosophical justification. The other is a historical de-construction of scientific objectivism as a misleading metaphysical claim concerning the lived world. This second, historical approach is developed exclusively in the Crisis. However, it does bring out questions leading to rethinking the meaning and goals of transcendental phenomenology itself. (shrink)

This paper explicates Husserl’s usage of what he calls “radical Besinnung” in Formale und transzendentale Logik. Husserl introduces radical Besinnung as his method in the introduction to FTL. Radical Besinnung aims at criticizing the practice of formal sciences by means of transcendental phenomenological clarification of its aims and presuppositions. By showing how Husserl applies this method to the history of formal sciences down to mathematicians’ work in his time, the paper explains in detail the relationship between historical critical Besinnung and (...) transcendental phenomenology. Ultimately the paper suggests that radical Besinnung should be viewed as a general methodological framework within which transcendental phenomenological descriptions are used to criticize historically given goal-directed practices. (shrink)

Frente a interpretaciones que destacan varias etapas de evolución del pensamiento husserliano queremos mostrar la manera en que las preocupaciones fundamentales de su filosofía, la fundamentación de la ciencia, el significado de la objetividad, la lucha contra el empirismo, marcan desde el comienzo su camino. Nos centramos en el tema de la normalidad como punto de entrada a una interpretación no reduccionista del tema de la intersubjetividad, como constitución del yo a través del otro, como resultado de una anormalidad fundante, (...) y del mundo de la vida como base para realizar una comparación con las interpretaciones del profesor Guillermo Hoyos en su libro Investigaciones fenomenológicas. (shrink)

In The Human Place in the Cosmos Max Scheler argues the question of philosophical anthropology must address three problems: the difference between man and animal; the Cartesian problem of the mind and body; and the essence of spirit. In a recent issue of Human Studies, two articles by Cristian Ciocan and Christian Ferencz-Flatz addressed the first of these problems through investigations of Husserl’s Nachlass. In this paper, I respond primarily to Ciocan by drawing on Scheler’s phenomenology and the implications this (...) has for understanding Husserl’s phenomenology. By looking at Husserl’s published comments, we can see how the attempt to differentiate between man and animal is bound up with his understanding of spirituality. This allows an alternative way of understanding normality and abnormality which shifts emphasises away from how far we can empathise with the Other to emphasise what it means to be normal or abnormal. This will allow us to address an ambiguity of Husserl identified by Ferencz-Flatz. (shrink)

Don Ihde has recently launched a sweeping attack against Husserl’s late philosophy of science. Ihde takes particular exception to Husserl’s portrayal of Galileo and to the results Husserl draws from his understanding of Galilean science. Ihde’s main point is that Husserl paints an overly intellectualistic picture of the “father of modern science”, neglecting Galileo’s engagement with scientific instruments such as, most notably, the telescope. According to Ihde, this omission is not merely a historiographical shortcoming. On Ihde’s view, it is only (...) on the basis of a distorted picture of Galileo that Husserl can “create“ the division between Lifeworld and the “world of science“, a division that is indeed fundamental for Husserl’s overall position. Hence, if successful, Ihde’s argument effectively undermines Husserl’s late philosophy of science. The aim of this paper is to show that Ihde’s criticism does not stand up to closer historical or philosophical scrutiny. (shrink)

This article is an attempt to formulate a clear definition of the concept of crisis of Western sciences introduced by Husserl in his last work. The attempt will be based on a reading of the Krisis, which will stress its underlying continuity with Husserl’s life-long concerns about the theoretical insufficiency of positive sciences, and downplay the novelty of the idea of crisis itself within Husserl’s work. After insisting on the fact that, according to Husserl, only an account of the shortcomings (...) of the scientificity of Western sciences can justify the claim that they are undergoing a crisis, it will be argued that the common definition of the crisis of the sciences as the loss of their significance for life rests on a misunderstanding. The crisis of Western sciences will be characterized, instead, as the repercussion of the crisis of the scientificity of philosophy on the scientificity of positive sciences. The loss of significance of scientific knowledge for our existence will in turn appear as a further, inevitable consequence of the uprooting of the sciences from the soil of a universal philosophy culminating in metaphysics, and thus, as a phenomenon deeply intertwined with the crisis of Western sciences, but not identical to it. (shrink)

In the first place, I discuss the main papers and books on Durkheim published in recent years, where no attention is given to the phenomenological interpretations of his work. Then I expose different phenomenological readings of Durkheim, some of them positive, some negative, some ambivalent. Later I find that there is in Durkheim an implicit practice of phenomenology, inspired by Descartes’ Meditations on first philosophy. Consequently, I support Tyriakian’s thesis that there is in Durkheim an implicit phenomenological approach, despite his (...) positivism. Then I wonder whether this tacit approach produces a phenomenological ontology of the social world. I find that it actually does, especially in what regards to social facts considered as things. I argue that Durkheim’s conception of social things is consistent with Husserl’s notion of ideal objectivities. I conclude that Durkheim’s rule of considering social facts as things is part of his phenomenological legacy and that it does not contradict the idea that they also are “states lived”. (shrink)

Martin Heideggers Holzwege erschien 1950 und präsentierte dem Publikum seine Überlegungen zum "Ursprung des Kunstwerkes", zur "Zeit des Weltbildes", zu "Hegels Begriff der Erfahrung", zu "Nietzsches Wort 'Gott ist tot'", zur Frage "Wozu Dichter?" und zum "Spruch des Anaximander". Damit liegen in diesem Band einige der wichtigsten Beiträge aus Heideggers Spätwerk vor, in dem er sich kritisch mit der Geschichte der Metaphysik auseinandersetzt und sich in der Begegnung mit Kunst, Dichtung und der vorsokratischen Philosophie um neue Wege des Denkens bemüht. (...) Seit seinem Erscheinen hat dieser Band, der in zahlreichen Übersetzungen vorliegt, die Rezeption von Heideggers Denken maßgeblich geprägt. Mittlerweile liegen zahlreiche andere Texte Heideggers gerade aus den 1930er und 1940er Jahren vor. Diese erlauben eine bessere Einordnung der in Holzwege veröffentlichten Texte und somit auch eine vertiefte Interpretation des Heidegger'schen Spätwerkes. Genau darum bemüht sich der vorliegende Band, der die Aufsätze aus Holzwege sowohl vor dem Hintergrund von Heideggers eigenem Denkweg als auch im weiteren Rahmen der Philosophiegeschichte diskutiert Dieser Band eignet sich zur allgemeinen Einführung in Heideggers Spätwerk als auch zu einer vertieften Auseinandersetzung mit Detailfragen zu seinem Denken. (shrink)

This paper discusses the relation between the later Husserl and the later Heidegger regarding their criticisms of modern science and technology. It is suggested that the overlap between both accounts is more significant than is standardly acknowledged. The paper first explores Heidegger’s ideas about the ‘essences’ of science and technology, how they allegedly determine the contemporary worldview, conceal our relation to being, and how Heidegger warrants his critical attitude toward this. It then discusses Husserl’s philosophical–historical assessment of the ‘idea’ of (...) modern science, which Husserl believed resulted in the decapitation of philosophical questioning. Although key differences in method, aims, and their proposed solution to the dominance of the technological-scientific worldview should not be overlooked, the paper suggests that core aspects of Heidegger’s analyses can be traced back to Husserl. (shrink)

This paper seeks to recover the function of universal history, which was to place particulars into relation with universals. By the 20th century universal history was largely discredited because of an idealism that served to lend epistemic coherence to the overwhelming complexity arising from universal history's comprehensive scope. Idealism also attempted to account for history's being "open"--for the human ability to transcend circumstance. The paper attempts to recover these virtues without the idealism by defining universal history not by its scope (...) but rather as a scientific method that provides an understanding of any kind of historical process, be it physical, biological or human. While this method is not new, it is in need of a development that offers a more robust historiography and warrant as a liberating historical consciousness. The first section constructs an ontology of process by defining matter as ontic probabilities rather than as closed entities. This is lent warrant in the next section through an appeal to contemporary physical science. The resulting conceptual frame and method is applied to the physical domain of existents, to the biological domain of social being and finally to the human domain of species being. It is then used to account for the emergence of human history's initial stage--the Archaic Socio-Economic Formation and for history' stadial trajectory--its alternation of evolution and revolution. (shrink)

The main objective of this article is to explain the subjective-relative aspect as being the essential constituent of the structure of the lifeworld in the Husserl’s work Crisis of the European Sciences and Transcendental Phenomenology. To this end, it will be analyzed, in a first moment, what consist the crisis of European sciences diagnosed by Husserl and how the process of mathematization of nature took place, which configures the objectivist scientific orientation. Finally, it will be possible to analyze the subjective-relative (...) structure of the lifeworld understood as the soil of immediate intuition experience. (shrink)

Generally, there are two interpretative approaches to quantum theory: psi-ontic and psi-epistemic. According to the psi-ontic interpretations, quantum theory does/should describe or represent what...

In The Crisis of the European Sciences and Transcendental Phenomenology, Husserl argues that the only way to respond to the scientific Krisis of which he speaks is with phenomenological reflections on the history, method, and task of philosophy. On the assumption that an accurate diagnosis of a malady is a necessary condition for an effective remedy, this paper aims to formulate a precise concept of the Krisis of the European sciences with which Husserl operates in this work. Thus it seeks (...) an answer to the question: What exactly, according to Husserl, is “the ‘crisis’ [Krisis] of the European sciences”? There are two different tendencies in the literature on this question. According to the traditional interpretation, the Krisis of the European sciences lies not in the inadequacy of their scientificity but in the loss of their meaningfulness for life. According to an innovative suggestion, the Krisis lies not in the loss of their meaningfulness for life but in the inadequacy of their scientificity. These readings are mutually exclusive because each claims that the other misidentifies the Krisis as something that it is not. The argument of this paper, however, is that, given the many different senses of Krisis in The Crisis, an adequate understanding of the Krisis that Husserl identifies requires not a disjunctive but an inclusive approach. Therefore the paper proposes that Husserl’s Krisis of the European sciences is both a crisis of their scientificity and a crisis of their meaningfulness for life. The relevance of this result to Husserl’s philosophical and historical sense-investigations in The Crisis—as well as to the present critical situation of philosophy—is self-evident. (shrink)

ABSTRACTThis paper is concerned with the reasons for the emergence and dominance of analytic philosophy in America. It closely examines the contents of, and changing editors at, The Philosophical Review, and provides a perspective on the contents of other leading philosophy journals. It suggests that analytic philosophy emerged prior to the 1950s in an environment characterized by a rich diversity of approaches to philosophy and that it came to dominate American philosophy at least in part due to its effective promotion (...) by The Philosophical Review’s editors. Our picture of mid-twentieth-century American philosophy is different from existing ones, including those according to which the prominence of analytic philosophy in America was basically a matter of the natural affinity between American philosophy and analytic philosophy and those according to which the political climate at the time was hostile towards non-analytic approaches. Furthermore, our reconstruction suggests a new perspective on the nature of 1950s analytic philosophy. (shrink)

Husserl thinks of philosophy as a general, fundamental and apodictic science of world. He set out to found transcendental phenomenology as general philosophy or apodictic science, but he ought to explain the possibility of objective knowledge of world as to reach to this point. Concerning about crisis in modern western culture, Crisis projects his view of philosophy and of duty of philosopher in context of a critics of modern philosophy and science concerns about crisis in modern western culture. So he (...) introduces the original concept life-world that is a novel idea for the philosophy as general science. The paper is to consider the Husserl's point of view on relation between philosophy and crisis of modern culture and to review the question if life-world can introduce Husserl's transcendental phenomenology as a fundamental philosophy and general science. We consider the problem of possibility of objectivity of world, a problem that proposed in late philosophy of Husserl in more extensive and innovative form. (shrink)

In this paper, I examine how Merleau-Ponty develops Husserl’s genetic phenomenology through an elaboration of language, which is largely influenced by Saussure’s linguistics. Specifically, my focus will be on the unpublished notes to the course Sur le problème de la parole. I show how Merleau-Ponty recasts Husserl’s notion of the historicity of truth by means of an inquiry into the relation between truth and its linguistic expression. The account that Merleau-Ponty offers differs from Husserl’s in two important respects. Firstly, whereas (...) Husserl describes a regressive inquiry of truth, Merleau-Ponty describes a regressive movement of truth, where every acquired truth seizes the tradition that precedes it. Secondly, this new notion of truth, and its dependency on its proper expression, opens up a new understanding of literature. (shrink)

This dissertation combines two scientific disciplines and research fields, namely philosophy and psychopathology. Within such a wide field of investigation, two precise perspectives are to be adopted in this inquiry: stemming from the first field, the phenomenological perspective on subjectivity and intersubjectivity; stemming from the second, the psychopathological perspective on schizophrenia. The combination of philosophy and psychopathology has often proven fruitful. Moreover, the main motivation for such combined approach is justified by the strong belief that, when critically used, phenomenology offers (...) a viable method of studying the first-personal perspective of experience, including the experiences of people with mental disorders. Philosophical analysis can thereby be used as a means to evaluate the meaning and adequacy of psychopathological concepts and ideas. As a result, phenomenological psychopathology may help understand what is often claimed to be incomprehensible. Particularly for the understanding of schizophrenia, this is taken to be a valuable contribution. For more than twenty years now, the phenomenological approach to schizophrenia has developed a strong and influential hypothesis on the basic alterations of this disorder. Schizophrenia, it is claimed, is a disorder of subjectivity, and more specifically, a disorder of the minimal self. Simultaneously, and often in conjunction, philosophical research on the self has vastly proliferated. The vivid interaction between these two fields makes the phenomenology of schizophrenia a good example of effective interdisciplinary work. Within the philosophical debate on subjectivity, intersubjectivity, or the relation between self and other, is currently a key topic. However, this has not significantly influenced the psychopathology of schizophrenia yet. The initial and fundamental claim of this dissertation is indeed that a renewed evaluation and inclusion of intersubjectivity, next to subjectivity, is to increase the validity of the phenomenological approach to schizophrenia. This would allow the previous hypothesis on schizophrenia as minimal self disorder to be challenged, criticized, or complemented, which would accordingly increase the significance and its clinical value. What I will attempt to do in this dissertation is then to thoroughly evaluate the role of intersubjectivity in schizophrenia. It will hence become clear what this role and its significance are. Consequently, I will finally argue that the basic alterations of schizophrenia concern both subjectivity and intersubjectivity. My argument is developed in four chapters. In the first, I introduce the topic of the self, including the distinction between the minimal and the extended self. This chapter equally introduces schizophrenia as a psychiatric concept, and three different clinical approaches are discussed, among which the phenomenological approach in most detail. After the topics of the self and schizophrenia, I introduce intersubjectivity, notably from a developmental-psychological perspective. By way of status quaestionis, I recapitulate the current research on intersubjectivity and schizophrenia. It will become clear that this research is relatively scarce. I then conclude the chapter with a full formulation of the two research questions informing this dissertation, namely Is schizophrenia an intersubjectivity-disorder? and Which self-concept is suited to define schizophrenia as a self and intersubjectivity disorder? The second chapter examines the phenomenology of intersubjectivity. The exact delineation of what is meant here by intersubjectivity will allow the reader to acknowledge its extent and variety. This chapter is aimed to provide the necessary philosophical tools to analyse schizophrenia in the light of intersubjectivity. In the third chapter I turn to psychopathology. In the first section, I analyse the work of seven major psychopathologists on schizophrenia. The goal of this section is to look for elements of intersubjectivity in their accounts of schizophrenia. Many of these psychopathologists have been influential for the development of the current self-disorder hypothesis, and the investigation intends to show how some crucial intersubjective elements in their work have been neglected. In the second section of this chapter, I focus on the symptoms, signs, and phenomena of schizophrenia that relate to intersubjectivity. This chapter finally offers all the material needed to positively answer the first research question. In the fourth chapter, I bring together psychopathology and philosophy, and I attempt to answer the two research questions. Since Chapter 3 allows me to affirmatively answer the first question, I examine whether the current self-disorder hypothesis is adequate to integrate intersubjectivity disturbances. It will appear that it is not, and the first section of this chapter consequently deals with the question why intersubjectivity and its disturbances have been neglected until now. In the second section it will become clear that no different self-concept is required, but that schizophrenia primarily concerns a particular capacity or orientation of subjectivity. I introduce the concept of open subjectivity and thereby answer the second research question. By describing schizophrenia as a disturbance of open subjectivity, I am finally able to integrate both self-disturbances and intersubjectivity-disturbances into a coherent and unified theory. To conclude this dissertation, I summarize and recapitulate its major issues, questions, and results in Chapter 5. Both clinical implications and possible future research are also discussed here. (shrink)

As is well known, the late Husserl warned against the dangers of reifying and objectifying the mathematical models that operate at the heart of our physical theories. Although Husserl’s worries were mainly directed at Galilean physics, the first aim of our paper is to show that many of his critical arguments are no less relevant today. By addressing the formalism and current interpretations of quantum theory, we illustrate how topics surrounding the mathematization of nature come to the fore naturally. Our (...) second aim is to consider the program of reconstructing quantum theory, a program that currently enjoys popularity in the field of quantum foundations. We will conclude by arguing that, seen from this vantage point, certain insights delivered by phenomenology and quantum theory regarding perspectivity are remarkably concordant. Our overall hope with this paper is to show that there is much room for mutual learning between phenomenology and modern physics. (shrink)

Phenomenologists usually insist that their approach involves going “back” to and “starting” with technoscientific experience—that is, returning to the actual existing or living through of technoscientific life—after centuries of privileging the analysis of how things are “objectively” known and denigrating accounts of how they are “subjectively” lived with. But then who says this and how is this understood? “Who” is really a phenomenologist, when so many diverse thinkers claim the title? This paper considers some of the reasons why this is (...) such a difficult question and argues that it is wrong to look for The Answer to it. (shrink)

What is early modern philosophy? Two interpretative trends have predominated in the related literature. One, with roots in the work of Hegel and Heidegger, sees early modern thinking either as the outcome of a process of gradual rationalization (leading to the principle of sufficient reason, and to "ontology" as distinct from metaphysics), or as a reflection of an inherent subjectivity or representational semantics. The other sees it as reformulations of medieval versions of substance and cause, suggested by, or leading to, (...) early modern scientific developments. -/- This book proposes a rather different kind of explanation. It suggests that the concept of relation, specifically that of dyadic, anti-symmetrical relations, can throw light on a wide variety of developments in early modern thought, such as those concerning causality, sense perception, temporality, and the mereological approach to substance. The book argues that these relations are grounded in an interpretation of causal influence, and not in semantic theories or subjectivity. -/- Furthermore, if it is correct that the problem of unity was, for most of classical antiquity, what the problems of motion, causality and perception were for early modern thinkers, then early modern thought is much closer to the thought of Aristotle than is commonly supposed. The genesis of early modern thought might instead be taken to have occurred in opposition to one aspect of the thought of Duns Scotus (an aspect that lives on in contemporary Neo-Aristotelianism), and that can be explained once the relational perspective examined here is taken into account. (shrink)

This article is about a pedagogical movement I discern in Quentin Meillassoux’s ontology. The goal of the essay is to introduce his approach to reality in outline form and offer it as a possible route to conceptualize education as the practice of keeping the bodymind attentive and agile against its unsound ossification by way of providing a unified heightened sense of meaning, that is, consummatory experience, in a radically open and contingent world. Meillassoux offers a new conception of necessity and (...) contingency based on the Badioun principle that ‘nothing is inaccessible to reason.’ This move helps Meillassoux to claim that reason can access the absolute for there is no inaccessible necessary transcendence by providing an intriguing critique of the principle of sufficient reason. As a result, Meillassoux’s argument leads to the conclusion that the only necessity is contingency itself. By excluding any necessary being, but also maintaining the absolute necessity of contingency itself, Meillassoux establishes what he calls the “factial.” Meillassoux’s factiality induce pedagogical interventions that lead to acquiring a new point of view whereby ossification of bodymind is staved off and a state of mind that is endlessly fascinated by the immanence, or the most radical becoming, of the world is achieved. (shrink)

Las corrientes filosóficas de inspiración cartesiana tarde o temprano tienen que afrontar el solipsismo como un resultado al menos plausible de su desarrollo. La Fenomenología no podía evitar la misma suerte. Después de un rápido panorama en lo tocante a la fenomenología husserliana y el solipsismo, pasamos a exponer críticamente el texto de las Meditaciones cartesianas de Husserl, específicamente la quinta. Intentaremos señalar la insuficiencia de la exposición husserliana a la hora de superar, desde sus propias bases, la amenaza del (...) solipsismo. (shrink)

Resumen Husserl emprendió varias presentaciones sintéticas de la fenomenología con el propósito de darla a conocer ante públicos amplios. En el presente trabajo estudiaremos el enfoque de las Conferencias de París, su proyección en las Meditaciones cartesianas y el destino del proyecto de la versión alemana en tensión con la redacción del Sistema de filosofía fenomenológica, a los efectos de establecer sus rasgos distintivos, evaluar los alcances del abandono del neocartesianismo, que suele asociarse con el último período de producción de (...) Husserl y, situar la dirección de estas últimas presentaciones en el clima intelectual que les dio origen.Husserl undertooks several synthetic presentations of phenomenology in order to make it known to broader audiences. In the present work we will study the approach of the Paris Lectures, their projection in the Cartesian Meditations and the idea of the German version in tension with the writing of the System of phenomenological philosophy, in order to establish its distinctive features, to evaluate the abandonment of neocartesianism that is usually associated with the last period of Husserl's production and to identify the direction of these presentations in the intellectual climate that gave rise to them. (shrink)

This paper examines whether social workers and other direct service practitioners can find utility in ethnomethodology despite or even because of the policy of “indifference”. Garfinkel, the father of ethnomethodology, sets out “ethnomethodological indifference” to insist that EM studies do not supplement, formulate remedies, develop humanistic arguments, or encourage discussions of theory. While at first blush such limits on EM might appear to be a barrier for most social workers this paper argues against first impressions. It is argued that EM (...) provides an important redirection for social work practice and research. Additionally, it is proposed that by approaching EM through Dorothy Smith’s Institutional Ethnography social workers can bridge Garfinkel’s quest for haeccities with extended social relations and actual courses of actions to find congruence between EM and accomplished professional practice. (shrink)

Alva Noë’s strategy to solve the puzzle of perceptual presence entirely relies on the principle of presence as access. Unaccessed or unattended parts or details of objects are perceptually present insofar as they are accessible, and they are accessible insofar as one possesses sensorimotor skills that can secure their access. In this paper, I consider several arguments that can be opposed to this claim and that are chiefly related to the modal status of action, i.e. the fact that the action (...) that would secure access to the absent aspects is a possibility, something that can be done. The main difficulty Noë’s account must face is –as several situations demonstrate– that the action that should be performed for the absent aspects to be actually accessed does not have to be itself available for these aspects to be perceptually present. What matters for the absent aspects to be present is not their de facto accessibility, but their de jure accessibility. To overcome those difficulties, I propose to rely on a ternary model of the role of action possibilities in perceptual awareness. This model builds on Husserl’s analysis of the role of perceptual circumstances in perception and connection between sense registering and horizontal intentionality. (shrink)