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Husserl’s Logical Investigations in the New Century: Western by Kah Kyung Cho (auth.), Kwok-Ying Lau, John J. Drummond

By Kah Kyung Cho (auth.), Kwok-Ying Lau, John J. Drummond (eds.)

In this quantity, phenomenologists from the West subscribe to palms with experts from mainland China and Hong Kong to debate the historical past of Husserl’s Logical Investigations. Readers will examine of the early reception of Husserl’s Logical Investigations in China. they are going to additionally comprehend in what approach Husserl’s doctrine of intentionality of realization within the Logical Investigations has cleared the path to Scheler’s phenomenology of feeling, to a unique phenomenological explication of spiritual event, in addition to to the little recognized younger Foucault’s tentative formula of a paradoxical phenomenology of the dream. furthermore, the ebook info how a tender chinese language student undertakes a radical reassessment of the matter of being in Husserl within the gentle of Heideggerian ontology. With its joint point of view, this quantity demonstrates the strangely wealthy and inexhaustible existence that Husserl’s Logical Investigations maintains to take pleasure in within the new century.

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Extra resources for Husserl’s Logical Investigations in the New Century: Western and Chinese Perspectives

Sample text

But before he gets to the discussion of intentionality he 6 7 8 9 10 See LI, 262. , 253. , 250. , 269. , 280. 36 DAVID CARR deals with consciousness in more general terms, and has some important things to say about the term “experience” (Erlebnis) as he is using it. An experience is a subjective or conscious episode we live through: experiencing is “living through” something in this sense. Husserl wants to distinguish the awareness that belongs to this “living through” from any kind of awareness of objects.

But before he gets to the discussion of intentionality he 6 7 8 9 10 See LI, 262. , 253. , 250. , 269. , 280. 36 DAVID CARR deals with consciousness in more general terms, and has some important things to say about the term “experience” (Erlebnis) as he is using it. An experience is a subjective or conscious episode we live through: experiencing is “living through” something in this sense. Husserl wants to distinguish the awareness that belongs to this “living through” from any kind of awareness of objects.

But I see Husserl articulating a single message throughout his work: all experience and knowledge is intentional, transcending itself toward objects, the world, and others, but it is also subject-related, emanating from individual and social perspectives. Husserl has arguments against psychologism, but what I have called his realism is not the conclusion of an argument but the outcome of a phenomenological description. Husserl is no metaphysical realist, nor is he a metaphysical idealist. From the rigorously first-person point of view, each of us lives, in a very limited sense, in his own individual world, but the very sense of this world is that it intersects with others and makes social and cultural worlds possible.

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