In seiner letzten Schrift unternimmt Husserl den Versuch, auf dem Wege einer teleologisch-historischen Besinnung auf die Ursprünge unserer kritischen wissenschaftlichen und philosophischen Situation die Notwendigkeit einer transzendentalphänomenologischen Umwendung der Philosophie zu begründen. Er geht von seinem Begriff der "Lebenswelt" aus und entwickelt eine auf diesen Zentralbegriff seiner Spätphilosophie gegründete eigenständige Einleitung in die transzendentale Phänomenologie.

In this paper I will examine Husserl’s attempt to establish a ground for science with the so called transcendental reduction. This will entail both an identification of the problems that Husserl was attempting to solve as well as a careful analysis of Husserl’s account of his methodology. I will then examine how Derrida’s reading, which affirms the phenomenological project in many of its essential aspects, begins to signal a subtle yet ultimately radical disagreement. This disagreement will have lasting implications for (...) our understanding of the possibilities designated by the transcendental method in Husserl’s thinking. (shrink)

Релігія як соціально-духовний феномен у своєму функціональному прояві реагує на різні потреби людини, задовольняючи при цьому насамперед ті її духовні потреби, які не може задовольнити будь-який інший суспільний феномен. Релігія разом з тим постає як певна якісна визначеність, що характеризує іманентні цьому суспільному феномену здатності і можливості задовольняти життєві потреби людини, релігійних спільнот і соціуму, допомагаючи віруючій людині в осягненні внутрішньої сутності світу в його трансцендентних координатах, постаючи «нормативно-змістовою квінтесенцією досвіду» подолання страждань, життєвих негараздів, а також сприяє усвідомленню смислу й (...) значення земного життя віруючою особистістю в перспективі «останньої реальності». (shrink)

Автор виходить з того засновку, що громадянська релігія – це такий суспільно-культурний феномен, у якому крізь призму своєрідної релігійної мови і специфічних практик обґрунтовується доконечність постання і ствердження національної держави, що бере свій початок у потребі спільноти знаходити сакральне у трансцендентній одвічно-лінійний дії, яка вкорінена в історію територій. За М. Костомаровим, основні положення української національної віри такі: Бог один, Він є творцем усього сущого, вмістилищем втіхи і щастя, віра в якого є запорукою утвердження у суспільстві свободи, рівності, братерства; соціальні ідеали (...) українства, виразником яких є християнська козацька республіка, і соціальне вчення первісного, справжнього християнства збігаються; Україна, на відміну від інших етносів, є носієм і оборонцем непомильних соціальнохристиянських цінностей, що є підставою невмирущості українства, його першості у соціальному визволенні і єднанні слов’янської спільноти, у якій Україна посідатиме місце непідлеглої Речі Посполитої. (shrink)

For the determining the configuration of a content of the philosophy of political choice in the context of its legal regulation, it is necessary first of all to take in consideration the direct connection of the phenomenon of political choice with a certain type of political system existing in the state. If the basis of the political structure of the state is totalitarianism or oligarchy, then the legal culture in it will be controlled and characterized by numerous violations of human (...) rights and freedoms. The political choice in totalitarian systems is actually nullified as the elections become a tool for the realization of the domination of a certain political force, under the strict control of the party and state bodies. Accordingly, the opposition has no opportunity to participate in the elections and express their views. This eliminates the alternative as a necessary condition for real political choice. The dissident movements may become the most important manifestation of political choice, opposition to the ruling regime in a totalitarian society. The definition of theoretical and methodological foundations of study of the philosophy of political choice which involves a comprehensive description of this phenomenon is considered. Political choice in the modern age was the object of studying political science, which offered a number of research approaches to its essence: sociological, socio-psychological, rational-behavioral. Problems of the philosophy of political choice in the context of its legal regulation cover the institutional, legislative, regulatory and legal problems of political choice. The difference in the solution of these problems in totalitarian, authoritarian, democratic, and political systems makes it possible to determine a certain configuration of the content of a political choice, depending on the specific conditions. The main criteria of such configuration are the legal culture and legal mentality, the establishment of which forms the basis for the functioning of the constitutional state institutions. One can be affirmed that beyond the limits of legal regulation, the political choice loses the real meaning and meaningfulness. (shrink)

"Lch _ke nur an, dass es gar nicMs Ungewohnliches sei, sowohl im gemeinen Gespriiche, als in den Schriften, durch Vergleichung der Gedanken, welche ein Vertasser aber seinen Gegenstand aussert, ihn sogar besser, u lIerstehen, als er sich selbst lIerstand, indem er seinen Begrilf nicht genugsam be stimmte utJd dadurch bisweilen seiner eigenen Absicht ent gegen redete oder auch dachte." Diesen Sat, aus Kanis "Kritik der, einen Vernunft" hat Husserl aut die Titelseite seines Exemplars lion Kants Hauptwerk geschrieben. Ober die Beziehungen (...) zwischen Husseds Phiinomenologie und der Kantischen und neukantianischen Philosophie ist schon Vieles ge schrieben worden. Dabei wurden die verschiedensten Auffassun gen geaussert; man kann sagen, dass hier die ganze Skala mogli cher Deutungen durchgangen wurde. Am einen Ende dieser Skala steht Hussed als Antipode Kants und jeglichen N eukantianismus, am andem Ende der N eukantianer Hussed; und dazwischen liegen nuanciertere Bilder. Offenbar sind die Beziehungen zwi schen Hussed einerseits und Kant und den Neukantianem an dererseits komplexer Natur; offenbar bestehen hier aber auch innere Beziehungen, seien sie nun positiver oder negativer Art. Es drangte Hussed selbst danach, sich iiber sein Verhaltnis zur Philosophie Kants klar auszusprechen_ Fiir sein letztes Werk, fiir die Krisis, hatte er eine Auseinandersetzung mit Kant geplant.l Bevor er aber diesen Plan ausfiihren konnte, erreichte ihn der Tod. (shrink)

Epistemology, as generally understood by philosophers of science, is rather remote from the history of science and from historical concerns in general. Rheinberger shows that, from the late nineteenth through the late twentieth century, a parallel, alternative discourse sought to come to terms with the rather fundamental experience of the thoroughgoing scientific changes brought on by the revolution in physics. Philosophers of science and historians of science alike contributed their share to what this essay describes as an ongoing quest to (...) historicize epistemology. Historical epistemology, in this sense, is not so concerned with the knowing subject and its mental capacities. Rather, it envisages science as an ongoing cultural endeavor and tries to assess the conditions under which the sciences in all their diversity take shape and change over time. (shrink)

The article is devoted to the historical-philosophical analysis of the problem of ambivalence as a fundamental principle of Derrida’s philosophical thinking. It shows how such primordial philosophical questions as ones of limits of philosophies and of limits of philosophy define the basic problem dimensions of Derridean conception. It consideres the correlation of the theme of marginality with both the problem of Derrida’s cultural self-identification and the idea of the metaphoricity of language as the initial premise of différance logic. Also the (...) article examines the role of transcendentalistic implications in Derridean thought that determine a his-torical and philosophical context of Derrida’s philosophy. The analogy between quasi-transcendental and metaphorical aspects of deconstructive thinking is drawn. The identifica-tion of Jewish and metaphorical in Derrida’s conception is demonstrated. The author introduces the concept of "literal metaphor" as the quintessence of Derrida’s philosophical thought which structures its basic forms, namely: aporia, hyperbole, question, commentary. (shrink)

Instead of paralysing readers with a technical account of its nature and genealogy, I aim to accumulate a sense of Derrida's quasi-transcendental thinking over a series of expositions. I begin with a critical account of the most prevalent misreading of Derrida's work, generated by attempts, such as Rorty's, to place it on one side of a clear duality that sets old-fashioned “philosophical” foundationalism against contemporary anti-foundationalist “textuality.” In contrast, through an analogy between what occurs in the giving of a gift (...) and the happening of différance, I shall try to articulate the more complex, quasi-transcendental “logic” of Derrida's thinking, which refuses a clear-cut “either/or” choice between the poles of this duality, precisely because these alternatives stand in a relation, not of analytical contradiction, but of aporia, or dilemma. If this exposition proves to be too abstruse and metaphysical for some, a second, more practical, example concerning the aporias of ethical decision- making should go some way to wards compensation. Through these expositions, I aim to show that a complex, quasi-transcendental way of thinking serves as a more sophisticated and accurate key to the interpretation of Derrida's texts than attempts to reduce it to the anti-foundationalist side of supposedly contradictory opposites. To support this claim, I return with a critical eye to Rorty's rejection of Jonathan Culler's argument that Derrida must and does maintain a philosophy/literature distinction, and of Christopher Norris's explanation for Derrida's claim that one cannot escape philosophy. I also try to answer Rorty's rejection of the very idea of quasi-transcendentality by reducing this mode of thinking to a mere restatement of the co-implication of binaries. I conclude with a brief outline of what deconstructive practice amounts to when understood in the light of quasi-transcendental thinking. S. Afr. J. Philos. Vol.23(3) 2004: 244-266. (shrink)

Exploring and reassessing the philosophical notion of relation, Of Minimal Things views relation as the minimal and elemental theme and structure of philosophy, in contrast to the scholastic, ontological conception of relation as a thing of diminished being. Drawing radical conclusions from the classical understanding of relation as a being-toward-another, it argues that rethinking relation engages the very possibility and limits of philosophical discourse. In the author's studies of Nietzsche, Benjamin, Husserl, Heidegger, Derrida and Blanchot, relation is shown to be (...) central to their thought and to undergo elaborations that escape the ontological, categorial, and formalist ways in which the concept has traditionally been interpreted. Studying the writings of Mallarme; and Kafka, the author argues that philosophy necessarily opens up to and is implicated in its others, one such possible other being literature. (shrink)

Most twentieth‐century European philosophers have attempted to think anew the Kantian question about the necessary conditions of experience. A rapid survey of last century's European philosophy would easily show that in spite of the various criticisms formulated against the very project of transcendental foundationalism, the vast majority of the philosophers in the so‐called Continental tradition have not abandoned the project of formulating transcendental arguments altogether. These transcendental inquiries into the conditions of possibility of all these phenomena are certainly more immediately (...) visible in the early works, especially those on Husserl, but a patient reading would show that they are still very much present in the later writings as well. The overcoming of classical transcendentalism at work in deconstruction is indeed the outcome of an ultra‐transcendental strategy. In Of Grammatology, Derrida exposes this ultra‐transcendental logic for the first time when he famously claims that a “pathway” through the transcendental is necessary. (shrink)

Derrida and the Inheritance of Democracy provides a theoretically rich and accessible account of Derrida's political philosophy. Demonstrating the key role inheritance plays in Derrida’s thinking, Samir Haddad develops a general theory of inheritance and shows how it is essential to democratic action. He transforms Derrida’s well-known idea of "democracy to come" into active engagement with democratic traditions. Haddad focuses on issues such as hospitality, justice, normativity, violence, friendship, birth, and the nature of democracy as he reads these deeply political (...) writings. (shrink)

Lawlor’s investigations of the work of Jean Cavaillès, Tran-Duc-Thao, and Jean Hyppolite, as well as recent texts by Derrida, reveal the depth of Derrida’s relationship to Husserl’s phenomenology.

Derrida's first book-length work, The Problem of Genesis in Husserl's Philosophy , was originally written as a dissertation for his diplôme d'etudes superieures in 1953 and 1954. Surveying Husserl's major works on phenomenology, Derrida reveals what he sees as an internal tension in Husserl's central notion of genesis, and gives us our first glimpse into the concerns and frustrations that would later lead Derrida to abandon phenomenology and develop his now famous method of deconstruction. For Derrida, the problem of genesis (...) in Husserl's philosophy is that both temporality and meaning must be generated by prior acts of the transcendental subject, but transcendental subjectivity must itself be constituted by an act of genesis. Hence, the notion of genesis in the phenomenological sense underlies both temporality and atemporality, history and philosophy, resulting in a tension that Derrida sees as ultimately unresolvable yet central to the practice of phenomenology. Ten years later, Derrida moved away from phenomenology entirely, arguing in his introduction to Husserl's posthumously published Origin of Geometry and his own Speech and Phenomena that the phenomenological project has neither resolved this tension nor expressly worked with it. The Problem of Genesis complements these other works, showing the development of Derrida's approach to phenomenology as well as documenting the state of phenomenological thought in France during a particularly fertile period, when Levinas, Sartre, Merleau-Ponty, Ricoeur, and Tran-Duc-Thao, as well as Derrida, were all working through it. But the book is most important in allowing us to follow Derrida's own development as a philosopher by tracing the roots of his later work in deconstruction to these early critical reflections on Husserl's phenomenology. "A dissertation is not merely a prerequisite for an academic job. It may set the stage for a scholar's life project. So, the doctoral dissertations of Max Weber and Jacques Derrida, never before available in English, may be of more than passing interest. In June, the University of Chicago Press will publish Mr. Derrida's dissertation, The Problem of Genesis in Husserl's Philosophy , which the French philosopher wrote in 1953-54 as a doctoral student, and which did not appear in French until 1990. From the start, Mr Derrida displayed his inventive linguistic style and flouting of convention."--Danny Postel, Chronicle of Higher Education. (shrink)

The article concentrates on the specific features of formation of Ukrainian multiculturalism and its regional incarnations in complex structured socio-cultural contexts. In article proved that philosophy had played a major role in the development of a multicultural society in Slobozhanschyna in the nineteenth century. Those philosophical ideas had contributed to the integration of Ukrainian spiritual culture of other cultures and other cultural codes. Philosophy was the consolidating beginning what united Polish, Russian and Moldovan culture. The article is sacred to research (...) of heuristic potential of philosophy of curriculum of the Kharkov University of ХІХ of century. Proved, that curricula and programs of the Kharkov University of ХІХ of century were determined by general’s cultural, political and socio-economic factors, and also submitted to the special legislative acts about base bases of the system of education in the Russian empire. The special attention is spared to research of interpretation possibilities of philosophy of curriculum of the Kharkov University of ХІХ of century in modern contexts. (shrink)

La compréhension de la raison humaine a été déterminante pour la phénoménologie de Husserl. Des Recherches logiques à la Krisis , le problème de la raison semble l'un de ses principaux thèmes de réflexion. Husserl aborde la question sous plusieurs angles distincts, évoquant les concepts de monde, de temps et de responsabilité. Ses découvertes l'ont conduit à identifier la crise de la culture. Les commentateurs doivent aujourd'hui mettre en question le concept husserlien de raison, s'ils veulent comprendre pleinement cette thèse. (...) Cet article fait valoir que le concept de raison de Husserl est élaboré en corrélation avec celui de non-raison, conduisant les phénoménologues à adopter une division binaire entre rationalité et irrationalité. Par contraste avec les commentateurs qui accentuent le caractère rationnel de la phénoménologie husserlienne, cet article affirme que l'introduction du concept d'irrationalité dans l'investigation phénoménologique élargit significativement la compréhension initiale de la phénoménologie telle qu'elle est définie dans les Recherches . Husserl fut confronté à cette question par ses propres recherches. En conséquence, on affirme ici que la phénoménologie a connu un développement immanent menant de la thèse de la raison objective à celle de la corrélation entre raison et non-raison. (shrink)