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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.
This book examines Husserl's treatment of time-consciousness and its significance for his conception of subjectivity.
The purpose of the text is threefold: 1] to contribute to the renaissance of Husserl interpretation around a) the continuing publication of Husserl's manuscripts and b) his unpublished manuscripts; 2] to account for the historical origins and influence of the phenomenological project by articulating Husserl's relationship to authors before and after him; 3] to argue for the viability of the phenomenological project as conceived by Husserl in his later years. In regard to the last purpose, Luft's main argument shows that Husserlian phenomenology is not exhausted in the Cartesian (early) perspective, which is indeed its weakest and most vulnerable perspective. Husserlian phenomenology is a robust and philosophically necessary perspective when taken from its hermeneutic (late) perspective. And the ultimate point Luft makes in the text is that Husserl's hermeneutic phenomenology is distinct from other hermeneutic philosophers, namely, Cassirer, Heidegger and Gadamer. Unlike them, Husserl's focus centers on the work the subject must do in order to uncover the prejudices that guide his/her unreflective relationship to the world. In making his argument, Luft also demonstrates that there is a deep consistency within Husserl's own writings-from early to late-around the guiding themes of: 1] the natural attitude; 2] the need and function of the epoché; and 3] the split between egos, where the transcendental self (distinct from the natural self) is seen as the fundamental ability we all have to inquire into the genesis of our tradition-laden attitudes toward the world.
The general topic of this book is the metaphysics of the subject in Kantian transcendental philosophy. A critical appreciation of Kant's achievements requires that we be able to view Kant's positions as transformations of pre-Kantian philosophy, and that we understand the ways in which contemporary philosophy changes the letter of Kantian thought in order to be true to its spirit in a new philosophical horizon. Descartes is important in two respects. One the one hand, he institutes a philosophical movement which can be said to culminate in Kant; on the other hand, Descartes is one of the major opponents against whom Kant argues in establishing his own position. In either case, the Cartesian cogito is a central concern. Wilfred Sellars restates and transforms Kantian positions in the context of contemporary philosophy after the "linguistic turn", using the Platonic metaphor that thought is similar to discourse.
Much effort in recent philosophy has been devoted to attacking the metaphysics of the subject. Identified largely with French post-structuralist thought, yet stemming primarily from the influential work of the later Heidegger, this attack has taken the form of a sweeping denunciation of the whole tradition of modern philosophy from Descartes through Nietzsche, Husserl, and Existentialism. In this timely study, David Carr contends that this discussion has overlooked and eventually lost sight of the distinction between modern metaphysics and the tradition of transcendental philosophy inaugurated by Kant and continued by Husserl into the twentieth century. Carr maintains that the transcendental tradition, often misinterpreted as a mere alternative version of the metaphysics of the subject, is in fact itself directed against such a metaphysics. Challenging prevailing views of the development of modern philosophy, Carr proposes a reinterpretation of the transcendental tradition and counters Heidegger's influential readings of Kant and Husserl. He defends their subtle and complex transcendental investigations of the self and the life of subjectivity. In Carr's interpretation, far from joining the project of metaphysical foundationalism, transcendental philosophy offers epistemological critique and phenomenological description. Its aim is not metaphysical conclusions but rather an appreciation for the rich and sometimes contradictory character of experience. The transcendental approach to the self is skillfully summed up by Husserl as "the paradox of human subjectivity: being a subject for the world and at the same time being an object in the world." Proposing striking new readings of Kant and Husserl and reviving a sound awareness of the transcendental tradition, Carr's distinctive historical and systematic position will interest a wide range of readers and provoke discussion among philosophers of metaphysics, epistemology, and the history of philosophy.
The general topic of this book is the metaphysics of the subject in Kantian transcendental philosophy. A critical appreciation of Kant's achievements requires that we be able to view Kant's positions as transformations of pre-Kantian philosophy, and that we understand the ways in which contemporary philosophy changes the letter of Kantian thought in order to be true to its spirit in a new philosophical horizon. Descartes is important in two respects. One the one hand, he institutes a philosophical movement which can be said to culminate in Kant; on the other hand, Descartes is one of the major opponents against whom Kant argues in establishing his own position. In either case, the Cartesian cogito is a central concern. Wilfred Sellars restates and transforms Kantian positions in the context of contemporary philosophy after the "linguistic turn", using the Platonic metaphor that thought is similar to discourse.
The transcendental turn of Husserl's phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting its Kantian and its phenomenological versions. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, the foundation of sciences, and practical philosophy, the chapters provide a helpful guide for facing current debates.
The thirteen original essays in this volume represent the most sustained investigation, in any language, of the connections between Heidegger's thought—both early and late—and the tradition of transcendental philosophy.
Kant's influence on the history of philosophy is vast and protean. The transcendental turn denotes one of its most important forms, defined by the notion that Kant's deepest insight should not be identified with any specific epistemological or metaphysical doctrine, but rather concerns the fundamental standpoint and terms of reference of philosophical enquiry. To take the transcendental turn is not to endorse any of Kant's specific teachings, but to accept that the Copernican revolution announced in the Preface of the Critique of Pure Reason sets philosophy on a new footing and constitutes the proper starting point of philosophical reflection. The aim of this volume is to map the historical trajectory of transcendental philosophy and the major forms that it has taken. The contributions, from leading contemporary scholars, focus on the question of what the transcendental turn consists in--its motivation, justification, and implications; and the limitations and problems which it arguably confronts--with reference to the relevant major figures in modern philosophy, including Kant, Fichte, Hegel, Nietzsche, Husserl, Heidegger, Merleau-Ponty, and Wittgenstein. Central themes and topics discussed include the distinction of realism from idealism, the relation of transcendental to absolute idealism, the question of how transcendental conclusions stand in relation to (and whether they can be made compatible with) naturalism, the application of transcendental thought to foundational issues in ethics, and the problematic relation of phenomenology to transcendental enquiry.
In the Critique of Pure Reason, Kant famously criticizes traditional metaphysics and its proofs of immortality, free will and God's existence. What is often overlooked is that Kant also explains why rational beings must ask metaphysical questions about 'unconditioned' objects such as souls, uncaused causes or God, and why answers to these questions will appear rationally compelling to them. In this book, Marcus Willaschek reconstructs and defends Kant's account of the rational sources of metaphysics. After carefully explaining Kant's conceptions of reason and metaphysics, he offers detailed interpretations of the relevant passages from the Critique of Pure Reason (in particular, the 'Transcendental Dialectic') in which Kant explains why reason seeks 'the unconditioned'. Willaschek offers a novel interpretation of the Transcendental Dialectic, pointing up its 'positive' side, while at the same time it uncovers a highly original account of metaphysical thinking that will be relevant to contemporary philosophical debates.