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This comprehensive study of Husserl's phenomenology concentrates on Husserl's emphasis on the theory of knowledge. The authors develop a synthetic overview of phenomenology and its relation to logic, mathematics, the natural and human sciences, and philosophy. The result is an example of philology at its best, avoiding technical language and making Husserl's thought accessible to a variety of readers.
Drawing upon both Husserl's published works and posthumous material, Husserl's Phenomenology incorporates the results of the most recent Husserl research. It can consequently serve as a concise and updated introduction to his thinking.
Demonstrates how phenomenology constructively addresses problems in philosophy of mind, moral psychology and philosophy of action.
Von Hermann's Hermeneutics and Reflection, translated here from the original German, represents the most fundamental and critical reflection in any language of the concept of phenomenology as it was used by Heidegger and by Husserl.
Dan Zahavi offers an in-depth and up-to-date analysis of central and contested aspects of the philosophy of Edmund Husserl, the founder of phenomenology. What is ultimately at stake in Husserl's phenomenological analyses? Are they primarily to be understood as investigations of consciousness or are they equally about the world? What is distinctive about phenomenological transcendental philosophy, and what kind of metaphysical import, if any, might it have? 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 interpretative efforts is the attempt to understand Husserl's transcendental idealism. Zahavi argues that Husserl was not a sophisticated introspectionist, not a phenomenalist, nor an internalist, not a quietist when it comes to metaphysical issues, and not opposed to all forms of naturalism. 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.
3 same lecture he characterizes the phenomenology of knowledge, more specifically, as the "theory of the essence of the pure phenomenon of knowing" (see below, p. 36). Such a phenomenology would advance the "critique of knowledge," in which the problem of knowledge is clearly formulated and the possibility of knowledge rigorously secured. It is important to realize, however, that in these lectures Husserl will not enact, pursue, or develop a phenomenological critique of knowledge, even though he opens with a trenchant statement of the problem of knowledge that such a critique would solve. Rather, he seeks here only to secure the possibility of a phe nomenological critique of knowledge; that is, he attempts to secure the possibility of the knowledge of the possibility of knowledge, not the possibil ity of knowledge in general (see below, pp. 37-39). Thus the work before us is not phenomenological in the straightforward sense, but pre phenomenological: it sets out to identify and satisfy the epistemic require ments of the phenomenological critique of knowledge, not to carry out that critique itself. To keep these two levels of theoretical inquiry distinct, I will call the level that deals with the problem of the possibility of knowledge the "critical level"; the level that deals with the problem of the possibility of the knowledge of the possibility of knowledge the "meta-criticallevel.
This book offers a systematic interpretation of the relation between natural science and metaphysics in Husserl’s phenomenology. It shows that Husserl’s account of scientific knowledge is a radical alternative to established methods and frameworks in contemporary philosophy of science. The author’s interpretation of Husserl’s philosophy offers a critical reconstruction of the historical context from which his phenomenological approach developed, as well as new interpretations of key Husserlian concepts such as metaphysics, idealization, life-world, objectivism, crisis of the sciences, and historicity. The development of Husserl’s philosophical project is marked by the tension between natural science and transcendental phenomenology. While natural science provides a paradigmatic case of the way in which transcendental phenomenology, ontology, empirical science, and metaphysics can be articulated, it has also been the object of philosophical misunderstandings that have determined the current cultural and philosophical crisis. This book demonstrates the ways in which Husserl shows that our conceptions of philosophy and of nature are inseparable. Philosophy’s Nature will appeal to scholars and advanced students who are interested in Husserl and the relations between phenomenology, natural science, and metaphysics.
Since its first publication in 1970 this book has become one of the most widely read introductory books on phenomenology and is used as a standard text in many universities from Germany to Korea and China. Praised for its accessibility and clarity the book has attracted a wide readership both within and outside the academia. Its author has over the years published a number of other books on Philosophy in which he has developed important theories of his own. This clear and elegant introduction traces Husserl’s philosophical development from his early preoccupation with numbers and his conflict with Frege to the transcendental phenomenology of his mature period. There is also a brief critical exposition of the views of Scheler, Heidegger, Sartre and other philosopher influenced by Husserl.
Shedding new light on the theme of "crisis" in Husserl's phenomenology, this book reflects on the experience of awakening to one's own naïveté. Beginning from everyday examples, Knies examines how this awakening makes us culpable for not having noticed what was noticeable. He goes on to apply this examination to fundamental issues in phenomenology, arguing that the appropriation of naïve life has a different structure from the reflection on pre-reflective life. Husserl's work on the "crisis" is presented as an attempt to integrate this appropriation into a systematic transcendental philosophy. Crisis and Husserlian Phenomenology brings Husserl into dialogue with other key thinkers in Continental philosophy such as Descartes, Kant, Heidegger, Merleau-Ponty and Derrida. It is suitable for students and scholars alike, especially those interested in subjectivity, responsibility and the philosophy of history.
The Ethics of Husserl's Phenomenology aims to relocate the question of ethics at the very heart of Husserl's phenomenology. This is based on the idea that Husserl's phenomenology is an epistemological inquiry ultimately motivated by an ethical demand that pervades his writing from the publication of Logical Investigations (1900-1901) up to The Crisis of European Sciences and Transcendental Phenomenology (1935). Joaquim Siles-Borràs traces the ethical concepts apparent throughout Husserl's main body of work and argues that Husserl's phenomenology of consciousness, experience and meaning is ultimately motivated by an ethical demand, by means of which Husserl aims to re-define philosophy and re-found science, with the aim of making philosophy and science capable of dealing with the most pressing questions concerning the meaningfulness of human existence.