#husserl

[weil-weil-lautre]

Husserl's Phenomenology - Marvin Farber (1959)

[the-framed-maelstrom]

Dazed by the confusion between object and mental content, one forgets that the objects of which we are ‘conscious’, are not simply in consciousness as in a box, so that they can merely be found in it and snatched at in it; but that they are first constituted as being what they are for us, and as what they count as for us, in varying forms of objective intention. One forgets that, from the mere finding of a mental content, i.e. the pure immanent intuition of such a content, up to the external perception and imagination of objects neither found immanently in consciousness, nor capable of being so found, and from these on to the loftiest thought-formations with their manifold categorial forms and appropriately correlated semantic forms, an essentially single concept runs continuously: in all cases, whether we intuit in perceptual, fancying or remembering fashion, or whether we think in empirical and logico-mathematical forms, an intending, or reference (Vermeinen) is present, that aims at an object, a consciousness is present that is the consciousness of this object. The mere existence of a content in the psychic interplay is, however, not at all this being-meant or being-referred-to. This first arises when this content is ‘noticed’, such notice being a look directed towards it, a presentation of it. To define the presentation of a content as the mere fact of its being experienced, and in consequence to give the name ‘presentations’ to all experienced contents, is one of the worst conceptual distortions known to philosophy.

Edmund Gustav Husserl: Logical Investigations

[calledbyflowers]

i feel like scanners is like pre-transcendental its like the philosophy of arithmetic or even the logical investigations as much as i luv them and then like videodrome is more like the ideas like its made that leep of stepping away from the natural attitude and turning thematic attention to consciousness itself as world-constituting

[fieriframes]

[Husserl’s archive exerted its influence in much the same way.]

[bocadosdefilosofia]

«Esta limitación puede formularse en dos palabras.

Ponemos fuera de juego la tesis general inherente a la esencia de la actitud natural. Colocamos entre paréntesis todas y cada una de las cosas abarcadas en sentido óntico por esa tesis, así, pues, este mundo natural entero, que está constantemente “para nosotros ahí delante”, y que seguirá estándolo permanentemente, como “realidad” de que tenemos conciencia, aunque nos dé por colocarlo entre paréntesis.

Si así lo hago, como soy plenamente libre de hacerlo, no por ello niego “este mundo”, como si yo fuera un sofista, ni dudo de su existencia, como si yo fuera un escéptico, sino que practico la ἐποχή “fenomenológica” que me cierra completamente todo juicio sobre existencias en el espacio y en el tiempo.»

Edmund Husserl: Ideas relativas a una fenomenología pura y una filosofía fenomenológica. Fondo de Cultura Económica, pág. 73. México, 1962.

TGO

@bocadosdefilosofia

@dias-de-la-ira-1

[heriugena]

"Eschatological time [...] defines the present as 'evil', [...] the situation of the 'fall'. It is supposed that in the future there will only be further tests and catastrophes, corrected by episodic periods of relative improvement, connected with the activity of religious devotees or new prophets. The past is thought of as 'Heaven', 'the Golden Age', a period for 'imitation'. Thus, time flows downward. The perfect, harmonious world belongs to the sacred past. The present is a fall and suffering, and ahead lie greater tragedies.

Religion sets in opposition to downward flowing time an alternate path, which we can call a 'vertical path', a 'path leading upward'. This vector opposes the inertia of time and strives to change the direction of its flow. As a result, a specific time emerges: the time of salvation, soteriological time or messianic time.

The world moves toward the end through descent. The faithful must move contrary to time, along the axis of a 'different time', which flows perpendicular to usual time or against it. Thus, alongside time as regression (a feature of the world as such), religion asserts another heroic dimension, projected onto a particular future and comprising the sphere of religious eschatology.

Eschatology is a distinctive feature of time in the society of the narod. [...] The characterisitic quality of the narod appears in it: the project, the will, the lunge into the future, the dialog with the forces of fate. Religious time sees in the future the denouement of the heroes' battle against evil. This denouement is an end, an 'eschaton'."

[orbis-tertius]

The fact that the experiences analyzed [in phenomenology] are often vague does not diminish their certainty. We can deny neither the existence nor the importance of these experiences. The world in which I live, my Lebenswelt, may contain extremely vague clusters of experiences; yet these experiences exist, are important, and lend themselves to descriptions with ever-increasing precision, accuracy, and reliability. The meaning and value of literature, poetry, and the other arts are predicated on the same assumption. Art explores experiences that are as vague as they are certain and important. Metaphors and numerous other devices are thus needed to effect communication and expression in art. The fourth premise, therefore, is that certain vague experiences must and can be analyzed because they are both certain and important. The tendency in non-phenomenological approaches has been to ignore any experience that cannot be placed into sharp focus by terming these meaningless, or relegating these to the status of "mere" emotive ejaculations.

Edmund Husserl, "Introductory Essay" in The Paris Lectures, p. XIII (1964)

[arguablysomaya]

ngl husserl popped off with phenomenology. yes king the subjective is inextricable from the objective because the act of observation is a reciprocal relationship and the cartesian dichotomy of body and mind is but an illusion preach king

[dog-uncrushed]

Passivity in general is the realm of things that are bound together and melt into one another associatively, where all meaning that arises is put together passively. What often happens here is that a meaning arises which is apparently possible as a unity –i.e., it can apparently be made self-evident through a possible reactivation–whereas the attempt at actual reactivation can reactive only the individual members of the combination, while the intention to unify them into a whole, instead of being fulfilled, comes to nothing; that is, the ontic validity is destroyed through the original consciousness of nullity.

[bananartista]

Spruzzò heikel xafava vesikas rêvera - Entity N° 16042

Mixed media on A4 paper (21 x 29,7 cm , 350 gr.)

[starry-ace]

Oh my god oh my god oh my god

In a world of rapidly devolving privacy in which the more we get to know people for what they are and therefore what we are not, constantly othering one another to the point of violence, as privacy breaks down and the barriers between self and other dissolve so far that all others become one self, the oneself shares one conscious containing all that is and all that is not to a point where the oneself becomes god. When the oneself becomes god, the oneself creates existence. To create existence, there must have been nothing. To identify nothing is to already know of everything. Everything implies an already existence.

[laurelesdetonia]

El mundo no es un objeto cuya ley de constitución yo tendría en mi poder; es el medio natural y el campo de todos mis pensamientos y de todas mis percepciones explícitas.

[the-framed-maelstrom]

The acts of cognition which underlie our experiencing posit the Real in individual form, posit it as having spatio-temporal existence, as something existing in this time-spot, having this particular duration of its own and a real content which in its essence could just as well have been present in any other time-spot; posits it, moreover, as something which is present at this place in this particular physical shape (or is there given united to a body of this shape), where yet the same real being might just as well, so far as its own essence is concerned, be present at any other place, and in any other form, and might likewise change whilst remaining in fact unchanged, or change otherwise than the way in which it actually does. Individual Being of every kind is, to speak quite generally, “accidental.” It is so-and-so, but essentially it could be other than it is. Even if definite laws of nature obtain according to which such and such definite consequences must in fact follow when such and such real conditions are in fact present, such laws express only orderings that do in fact obtain, which might run quite differently, and already presuppose, as pertaining ab initio to the essence of objects of possible experience, that the objects thus ordered by them, when considered in themselves, are accidental.

Edmund Husserl, Ideas

[fieriframes]

[Magnetic figure, drawing Husserl’s protégés away.]

[bocadosdefilosofia]

«La categoría fundamental de ser-en-el-mundo, que Heidegger anuncia como uno de los grandes descubrimientos de su filosofía, es menos nueva y original de lo que él pretende, ya que, de hecho, no es más que una variante de la intersubjetividad husserliana y del “yo soy yo y mi circunstancia” de Ortega y Gasset, principio formulado años antes que Heidegger por nuestro filósofo, de la mano precisamente de Husserl. Eso no quiere decir en modo alguno que la filosofía orteguiana sea una anticipación cronológica y temática de la heideggeriana. No puede serlo por la simple razón de que ambos filósofos se mueven en perspectivas diametralmente opuestas y llegan, por ello, a resultados también diametralmente opuestos, lo que no excluye que entre ambos existan afinidades tangenciales, entre ellas el elitismo y la aversión a las masas. El raciovitalismo orteguiano es el antípoda directo del quietismo existencial de Heidegger; de ahí que Ortega rechazase de plano la concepción de la Existenzphilosophie sobre la muerte.»

Heleno Saña: La filosofía de Heidegger, un nuevo oscurantismo. Editorial Verbum, pág. 98. Madrid, 2016.

TGO

@bocadosdefilosofia

@dias-de-la-ira-1

[philosophybitmaps]