Husserl S Legacy In Phenomenological Philosophies

What is ultimately at stake in Husserl's phenomenological analyses? Are they primarily to be understood as investigations of consciousness, and if so, must they be classified as psychological contributions of some sort? If Husserl is engaged in a transcendental philosophical project, is phenomenological transcendental philosophy then distinctive in some way, and what kind of metaphysical import, if any, might it have? Is Husserlian phenomenology primarily descriptive in character, is it supposed to capture how matters seem to us, or is it also supposed to capture how things really are? Husserl's Legacy offers an interpretation of the more overarching aims and ambitions of Husserlian phenomenology and engages with some of the most contested and debated questions in phenomenology. Central to its interpretive efforts is the attempt to understand Husserl's transcendental idealism. The book argues that Husserl was not a sophisticated introspectionist, nor a phenomenalist, nor an internalist, nor a quietist when it comes to metaphysical issues, and not opposed to all forms of naturalism. On a more positive note, Husserl's Legacy argues that Husserl's phenomenology is as much about the world as it is about consciousness, and that a proper grasp of Husserl's transcendental idealism reveals the fundamental importance of facticity and intersubjectivity.

The present volume contains many of the papers presented at a four-day conference held by the Husserl-Archives in Leuven in April 2009 to c- memorate the one hundred and ?ftieth anniversary of Edmund Husserl’s birth. The conference was organized to facilitate the critical evaluation of Husserl’s philosophical project from various perspectives and in light of the current philosophical and scienti?c climate. Still today, the characteristic tension between Husserl’s concrete and detailed descriptions of consciousness, on the one hand, and his radical philosophical claim to ultimate truth and certainty in thinking, feeling, and acting, on the other, calls for a sustained re?ection on the relation between a Husserlian phenomenological philosophy and philosophy in general. What can phenomenological re?ection contribute to the ongoing discussion of certain perennial philosophical questions and which phi- sophical problems are raised by a phenomenological philosophy itself? In addition to addressing the question of the relation between p- nomenology and philosophy in general, phenomenology today cannot avoid addressing the nature of its relation to the methods and results of the natural and human sciences. In fact, for Husserl, phenomenology is not just one among many philosophical methods and entirely unrelated to the sciences. Rather, according to Husserl, phenomenology should be a “?rst philosophy” and should aim to become the standard for all true science.

In this fresh translation of five lectures delivered in 1907 at the University of Göttingen, Edmund Husserl lays out the philosophical problem of knowledge, indicates the requirements for its solution, and for the first time introduces the phenomenological method of reduction. For those interested in the genesis and development of Husserl's phenomenology, this text affords a unique glimpse into the epistemological motivation of his work, his concept of intentionality, and the formation of central phenomenological concepts that will later go by the names of `transcendental consciousness', the `noema', and the like. As a teaching text, The Idea of Phenomenology is ideal: it is brief, it is unencumbered by the technical terminology of Husserl's later work, it bears a clear connection to the problem of knowledge as formulated in the Cartesian tradition, and it is accompanied by a translator's introduction that clearly spells out the structure, argument, and movement of the text.

Phenomenology: The Basics is a concise and engaging introduction to one of the dominant philosophical movements of the 20th century. This lively and lucid book provides an introduction to the essential phenomenological concepts that are crucial for understanding great thinkers such as Husserl, Heidegger, and Merleau-Ponty. Written by a leading expert in the field, Dan Zahavi examines and explains key questions such as: • What is a phenomenological analysis? • What are the methodological foundations of phenomenology? • What does phenomenology have to say about embodiment and intersubjectivity? • How is phenomenology distinguished from, and related to, other fields in philosophy? • How do ideas from classic phenomenology relate to ongoing debates in psychology and qualitative research? With a glossary of key terms and suggestions for further reading, the book considers key philosophical arguments around phenomenology, making this an ideal starting point for anyone seeking a concise and accessible introduction to the rich and complex study of phenomenology.

There is no author's introduction to Phenomenology and the Foundations of the Sciences,! either as published here in the first English translation or in the standard German edition, because its proper introduction is its companion volume: General Introduction to Pure Phenomenology. 2 The latter is the first book of Edmund Husserl's larger work: Ideas Toward a Pure Phenomenology and Phenomenological Philosophy, and is commonly referred to as Ideas I (or Ideen 1). The former is commonly called Ideen III. Between these two parts of the whole stands a third: Phenomeno 3 logical Investigations of Constitution, generally known as Ideen II. In this introduction the Roman numeral designations will be used, as well as the abbreviation PFS for the translation at hand. In many translation projects there is an initial problem of establish ing the text to be translated. That problem confronts translators of the books of Husserl's Ideas in different ways. The Ideas was written in 1912, during Husserl's years in Gottingen (1901-1916). Books I and II were extensively revised over nearly two decades and the changes were incorporated by the editors into the texts of the Husserliana editions of 1950 and 1952 respectively. Manuscripts of the various reworkings of the texts are preserved in the Husserl Archives, but for those unable to work there the only one directly available for Ideen II is the reconstructed one.