Essays on Gö Del's Reception of Leibniz, Husserl, and Brouwer
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The Ontological-Ontic Character of Mythology
Western University Scholarship@Western Electronic Thesis and Dissertation Repository 8-25-2017 12:00 AM The Ontological-Ontic Character of Mythology Jeffrey M. Ray The University of Western Ontario Supervisor Dr. John Verheide The University of Western Ontario Graduate Program in Theory and Criticism A thesis submitted in partial fulfillment of the equirr ements for the degree in Master of Arts © Jeffrey M. Ray 2017 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Continental Philosophy Commons, History of Philosophy Commons, and the Metaphysics Commons Recommended Citation Ray, Jeffrey M., "The Ontological-Ontic Character of Mythology" (2017). Electronic Thesis and Dissertation Repository. 4821. https://ir.lib.uwo.ca/etd/4821 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract This thesis submission interrogates the concept of mythology within the opposing philosophical frameworks of the world as either an abstract totality from which ‘truth’ is derived, or as a chaotic background to which the subject brings a synthetic unity. Chapter One compares the culturally dominant, classical philosophical picture of the world as a necessary, knowable totality, with the more recent conception of the ‘world’ as a series of ideational repetitions (sense) grafted on to material flows emanating from a chaotic background (non-sense). Drawing on Plato, Kant, and Heidegger, I situate mythology as a conception of the false—that which fails to correlate with the ‘world’ as a necessary whole. -
(RECENT) EPISTEMOLOGY Christian Beyer Edmund Husserl's
CHAPTER ONE HUSSERL’S TRANSCENDENTAL PHENOMENOLOGY CONSIDERED IN THE LIGHT OF (RECENT) EPISTEMOLOGY Christian Beyer Edmund Husserl’s transcendental phenomenology represents an epis- temological project which he sometimes refers to as “First Philosophy”. He also speaks of “Cartesian Meditations” and stresses that “the first philosophical act” is “the universal overthrow of all prior beliefs, however acquired” (Hua VIII, 23).1 This project aims at nothing less than a philo- sophical understanding of our whole view of the world and ourselves. I propose to investigate into this undertaking regarding both its method and content and to relate it, where useful, to more recent (analytic) epistemology. For Husserl, the task of First Philosophy is to philosophically explicate our access to, or being in, the world, i.e., the intentionality of our con- sciousness. By an intentional state of consciousness, an intentional (lived) experience, he understands a state of consciousness that has a subject matter which it is directed toward, so to speak (cp. the literal meaning of the Latin verb intendere); a state that is “as of ” something, represents something. It was Husserl’s teacher Franz Brentano who brought this notion to the attention of philosophers and psychologists. In his Psychol- ogy from an Empirical Standpoint he says: Every mental phenomenon is characterized by what the Scholastics of the Middle Ages called the intentional (or mental) inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction toward an object (which is not to be understood here as meaning a real thing [eine Realität]), or immanent objectivity. -
Phenomenological Research Methods: Extensions of Husserl and Heidegger
o cho l and f S C o o l g a n n i r t i u v e o J P International Journal of School and l s a y n ISSN: 2469-9837 c o h i t o a l o n r g e y t I n Cognitive Psychology Commentary Phenomenological Research Methods: Extensions of Husserl and Heidegger Effie Heotis* College of Arts and Sciences, Grand Canyon University, Phoenix, USA ABSTRACT The relevance to understanding the lived experience and consciousness is the focus of a movement that began in the early part of the 20th Century. Phenomenology is a movement that explores the lived experience of a given phenomenon. Edmund Husserl and Martin Heidegger were two of the most prominent philosophers who spearheaded this movement and subsequently, they developed their own distinct philosophical approaches and methods of inquiry as means to exploring and understanding the human experience. Various and more distinctive psychological research approaches emerged in other disciplines from the philosophies of Husserl and Heidegger, and the researchers who developed these methods contribute to expanding repertoires aimed at understanding of the human experience. Keywords: Phenomenology; Phenomenological research methods; The lived experience; Husserl; Heidegger INTRODUCTION which are uniquely yet collectively designed to shed light on the human experience. Phenomenological research methods are grounded in the rich traditions of phenomenology and hermeneutics and especially Descriptive or Interpretive? the philosophical views of Edmund Husserl and Martin Heidegger. Central to Husserl’s claim is that the essence of a Descriptive oriented phenomenological research methods phenomenon could be understood through an investigation and maintain that capturing a vivid and precise description description concerning core components of one’s experience concerning the perception of the lived experience can lead to while suspending suppositions [1,2]. -
Husserl and Merleau-Ponty: a Feminist Critique of the Phenomenological Body
American University in Cairo AUC Knowledge Fountain Theses and Dissertations Student Research Spring 2021 Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body Jasmin M. Makhlouf The British University in Egypt, [email protected] Follow this and additional works at: https://fount.aucegypt.edu/etds Part of the Continental Philosophy Commons, Feminist Philosophy Commons, and the Other Feminist, Gender, and Sexuality Studies Commons Recommended Citation APA Citation Makhlouf, J. M. (2021).Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body [Master's Thesis, the American University in Cairo]. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1617 MLA Citation Makhlouf, Jasmin M.. Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body. 2021. American University in Cairo, Master's Thesis. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1617 This Master's Thesis is brought to you for free and open access by the Student Research at AUC Knowledge Fountain. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of AUC Knowledge Fountain. For more information, please contact [email protected]. The American University in Cairo School of Humanities and Social Sciences Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body A Thesis Submitted to The Department of Philosophy In Partial Fulfilment to the Requirements For the Degree of Master of Arts By Jasmin Mohyeldin Makhlouf Under the supervision of Prof. Steffen Stelzer Spring 2021 Acknowledgments I wish to express my gratitude to Prof. Steffen Stelzer for his kindness, guidance, and encouragement to always examine the big phenomenological questions first. -
The Ontic Account of Scientific Explanation
Chapter 2 The Ontic Account of Scientific Explanation Carl F. Craver Abstract According to one large family of views, scientific explanations explain a phenomenon (such as an event or a regularity) by subsuming it under a general representation, model, prototype, or schema (see Bechtel, W., & Abrahamsen, A. (2005). Explanation: A mechanist alternative. Studies in History and Philosophy of Biological and Biomedical Sciences, 36(2), 421–441; Churchland, P. M. (1989). A neurocomputational perspective: The nature of mind and the structure of science. Cambridge: MIT Press; Darden (2006); Hempel, C. G. (1965). Aspects of scientific explanation. In C. G. Hempel (Ed.), Aspects of scientific explanation (pp. 331– 496). New York: Free Press; Kitcher (1989); Machamer, P., Darden, L., & Craver, C. F. (2000). Thinking about mechanisms. Philosophy of Science, 67(1), 1–25). My concern is with the minimal suggestion that an adequate philosophical theory of scientific explanation can limit its attention to the format or structure with which theories are represented. The representational subsumption view is a plausible hypothesis about the psychology of understanding. It is also a plausible claim about how scientists present their knowledge to the world. However, one cannot address the central questions for a philosophical theory of scientific explanation without turning one’s attention from the structure of representations to the basic commitments about the worldly structures that plausibly count as explanatory. A philosophical theory of scientific explanation should achieve two goals. The first is explanatory demarcation. It should show how explanation relates with other scientific achievements, such as control, description, measurement, prediction, and taxonomy. The second is explanatory normativity. -
C. Aesthetics of Existence Nietzsche and Heidegger
C. AESTHETICS OF EXISTENCE NIETZSCHE AND HEIDEGGER CI) LIFE AND ETERNAL RECURRENCE NIETZSCHE Introduction Nietzsche revalues the question of freedom in response to what he considers the repressive, life-denying moral laws underwritten by an over-bearing conceptual ratio since the time of Socrates and Plato. What has become the culturally instilled dualism of body and mind, an exclusion of somatic drives from any determining influence in the process of so-called rational thought, Nietzsche argues, continues to distort the modern questions of freedom and moral truth. Critical of the transcendental a priori character of Kant's categorical imperative and the dialectical rationality governing Hegel's secular metaphysics of Spirit, Nietzsche severs any necessary link between freedom and the conceptual ratio. Freedom now finds expression in the existential poiesis of an inner, self-reflexive pathos of aesthetic sensibility. This means that freedom is no longer tied to normative social relations with others nor to a metaphysical telos altogether beyond reach, but rather to values which best suit an individual's particular existential goals. No longer governed by any conceptually determinate, legislative moral judgement, these goals and the values supporting them are determined through a process of aesthetic evaluation. The actions resulting from this self-reflexive, aesthetic evaluation resemble those of an artist when producing a work of art. Indeed Nietzsche considers the actualisation of freedom to be indistinguishable from the actualisation of life as a work of art. Nietzsche thereby revalues the will to freedom as a self-styled evaluative aesthetics. What sustains this specifically aesthetic revaluation of freedom, Nietzsche indicates_ is a faith in the fateful principle of eternal recurrence. -
58 Bruno Cassara∗ A-Priority and Hermeneutics: the Scientificity of Phenomenology from Husserl to Heidegger 1. Hermeneutics An
Bruno Cassara ∗ A-Priority and Hermeneutics: The Scientificity of Phenomenology from Husserl to Heidegger Abstract Like Husserl, the young Heidegger was preoccupied with the a-priority of phenomenology. He also incorporates hermeneutics into phenomenology, though Husserl was convinced that the a-priority of phenomenology removed all interpretation from its analyses. This paper investigates how the early Heidegger is able to make hermeneutics a general condition of understanding while maintaining, in line with Husserl, that phenomenology is an a-priori science. This paper also provides insight into key debates in the history of phenomenology. I examine two places in which Heidegger departs from Husserl’s phenomenology – the doctrine of categorial intuition and the “as-structure” of understanding – to show that a-priority and hermeneutic understanding come together, ontically, in facticity as the only possible starting point for phenomenology. Ontologically, however, a-priority and hermeneutics come together in the co-affection of Dasein as understanding and being as pre-given. This co-affection is itself dependent on Temporality as “the condition of any possible earlier”. Keywords : Apriori, Heidegger, Hermeneutics, Husserl, Idea of Science 1. Hermeneutics and the A-Priori: Incompatibility and Coincidence As an enthusiastic student of Husserl, the young Heidegger was preoccupied with the a-priori status of phenomenology from the very beginning. In fact, since its inception Husserl framed phenomenology as an a-priori science. Already at the time of its inauguration with the Logical Investigations , Husserl sought to secure the necessary and universal character of logic from the contingency of psychologism 1, and by 1910 became concerned with assuring the a-priority of phenomenology as the absolute philosophical foundation for all sciences 2. -
The Scope of Hermeneutics in Natural Science
Fordham University Masthead Logo DigitalResearch@Fordham Hermeneutic and Phenomenological Philosophies Research Resources of Science 1998 The copS e of Hermeneutics in Natural Science Patrick A. Heelan Georgetown University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_research Part of the Continental Philosophy Commons, and the Philosophy of Science Commons Recommended Citation Heelan, Patrick A., "The cS ope of Hermeneutics in Natural Science" (1998). Research Resources. 12. https://fordham.bepress.com/phil_research/12 This Article is brought to you for free and open access by the Hermeneutic and Phenomenological Philosophies of Science at DigitalResearch@Fordham. It has been accepted for inclusion in Research Resources by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. Preprint 1998: The Scope of Hermeneutics in Natural Science THE SCOPE OF HERMENEUTICS IN NATURAL SCIENCE PATRICK A. HEELAN Georgetown University Washington, DC 20057 Abstract: Hermeneutics or interpretation is concerned with the generation, transmission, and acceptance of meaning within the lifeworld and was the original method of the human sciences stemming from F. Schleiermacher and W. Dilthey. Hermeneutic philosophy refers mostly to M. Heidegger’s. This paper addresses natural science from the perspective of Heidegger’s analysis of meaning and interpretation. Its purpose is to incorporate into the philosophy of science those aspects of historicality, culture, and tradition that are absent from the traditional analysis of theory and explanation, to re-orient the current discussion about scientific realism around the hermeneutics of meaning and truth in science, and to establish some relationship between the current philosophy of natural science and hermeneutical philosophy. -
Heidegger and the Ethics of Care
Heidegger and the ethics of care John Paley MA Principal Research Fellow, University of Luton Original paper Abstract The claim that, in some nontrivial sense, nursing can be identified with caring has prompted a search for the philosophical foundations of care in the nursing literature.Although the ethics of care was initially associated with Gilligan’s ‘different voice’, there has more recently been an attempt – led principally by Benner – to displace the gender perspective with a Heideggerian one, even if Kant is the figure to whom both Gilligan and Benner appear most irretrievably opposed.This paper represents the first half of a double-edged project: initially, to point out that Heidegger explicitly disowns any ethical implications for his ontological thinking, and to argue that no ethical theory (including an ethics of care) can be derived from Being and Time; and then to argue that Kant’s categorical imperative is not only compatible with the ethics of care but actively entails it. In this, Heideggerian, part of the argument, I consider three attempts to wrest an ethics from Being and Time – those of Benner, Olafson and Guignon – suggesting that,for different reasons,they all fail. Benner systematically confuses the ontological with the ontic, not recog- nizing that care, concern and solicitude have ‘deficient’ modes as well as positive ones, and that Heidegger’s ontology retrieves the possibility of an ethics-in-general without at any point implying an ethics-in-particular (whether of care or justice). Olafson does recognize this, and to that extent admits his failure,but his efforts to amplify Heidegger’s thought in such a way as to generate an ethical theory involve both the importing of Kantian premises, and an appeal to some rather doubtful empirical observations. -
Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected]
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 7-1-2018 Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected] Published version. Oxford Handbook of the History of Phenomenology (07/18). DOI. © 2018 Oxford University Press. Used with permission. Kant, Neo-Kantianism, and Phenomenology Kant, Neo-Kantianism, and Phenomenology Sebastian Luft The Oxford Handbook of the History of Phenomenology Edited by Dan Zahavi Print Publication Date: Jun 2018 Subject: Philosophy, Philosophy of Mind, History of Western Philosophy (Post-Classical) Online Publication Date: Jul 2018 DOI: 10.1093/oxfordhb/9780198755340.013.5 Abstract and Keywords This chapter offers a reassessment of the relationship between Kant, the Kantian tradi tion, and phenomenology, here focusing mainly on Husserl and Heidegger. Part of this re assessment concerns those philosophers who, during the lives of Husserl and Heidegger, sought to defend an updated version of Kant’s philosophy, the neo-Kantians. The chapter shows where the phenomenologists were able to benefit from some of the insights on the part of Kant and the neo-Kantians, but also clearly points to the differences. The aim of this chapter is to offer a fair evaluation of the relation of the main phenomenologists to Kant and to what was at the time the most powerful philosophical movement in Europe. Keywords: Immanuel Kant, neo-Kantianism, Edmund Husserl, Martin Heidegger, Marburg School of neo-Kantian ism 3.1 Introduction THE relation between phenomenology, Kant, and Kantian philosophizing broadly con strued (historically and systematically), has been a mainstay in phenomenological re search.1 This mutual testing of both philosophies is hardly surprising given phenomenology’s promise to provide a wholly novel type of philosophy. -
HUSSERVS CRISIS of WESTERN SCIENCE Editor's Preface This
Appendix I ALFRED SCHUTZ HUSSERVS CRISIS OF WESTERN SCIENCE Edited by FRED KERSTEN Editor's Preface This letter of Alfred Schutz to Erlc Voegelin was written between 11 November and 13 December, 1943. It contains an extensive reply to a sweeping critique of Husserl's Die Krisis der europl1ischen WlSsenschaften und die transzend entale Phllnomenologie1 which his friend Erlc Voegelin had developed in a letter to him. Voegelin had found merit in some of Husserl's lines of thought but on the whole rejected them as much in their references to historlcal trends in European philosophy, which he showed to be arbitrarily selective and hence at variance with historio graphical facts and objectivity, as in their philosophical inferlority because they were merely epistemological under takings and as such did not reach the level of genuine philosophizing (i.e., they did not constitute a metaphysics). Schutz's defense of Husserl followed two lines of thought: First, that Voegelin misunderstood the whole philosophical intent of Husserl when he considered his interest in past philosophers as serving historiographical interests instead of interest in the problems they had posed; and, second, even if the whole philosophy of Husserl could be subsumed under the heading of epistemology, it would still maintain its high philosophical respectability. At the very end of the letter Schutz spoke of the possibility of continuing this defense of Husserl's way of philosophizing in a further letter. However, no evidence has surfaced to indicate that he found the time to continue his attempt at vindicating Husserl's philosophical dignity. 1 Edmund Husserl, Philosophia, 1936. -
Phenomenality and Finitude: Michel Henry's Theory of Immanence
SSN 1918-7351 Volume 8 (2016) Phenomenality and Finitude: Michel Henry’s Theory of Immanence Roberto Formisano Why, in my philosophy of the originary Wie, is there still a need for a phenomenological problematic? Why must this be ‘clarified’? In Heidegger, Being conceals itself (as a result of the connection between finitude and transcendence). In my view, as well; but [the manner of Being’s] concealment is completely different.1 In the following essay,2 I will examine the connection between phenomenality and finitude, a problem developed by Michel Henry in The Essence of Manifestation3 in the context of a close dialogue with Heidegger and Kant on the theme of time and self-affection. Henry’s consideration of Kant’s transcendental philosophy, and of his conception of time as self-affection, appears in § 24 of The Essence of Manifestation, in the context of what Henry himself terms the “problématique”4 of The Essence of Manifestation as such, the “critique of ontological monism.”5 It 1 Michel Henry, Ms. A 5268, “Tâche de la phénoménologie” [“The Task of Phenomenology”], Fonds d’archives Michel Henry, UCL, Louvain-la-Neuve (Belgium): “Pourquoi dans ma philosophie du Wie originaire existe-t-il encore [un] besoin d’un problème phénoménologique, pourquoi faut-il ‘élucider’? Chez Heidegger, cela s’explique parce que [l’] être est caché (à cause [du] lien finitude- transcendance). Chez moi aussi; mais caché, il l’est tout autrement.” 2 This essay was researched and written with the support of the European Commission (7th Framework Programme) “Marie-Curie Actions” Grant, co-funded by a Belgian post-doctoral fellowship (“Fond Spécial de la Recherche”; FSR-FNRS Incoming Post-Doctoral Fellowship).