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And this proved, probably, to be a form of consolation, though not the kind of consolationas previously experienced by Boethius.Husserl’s Silence about GodHusserl’s life-task, to reach for what is certain and non-dubious, was not successful. Itturned out that “things,” after becoming phenomena, remained powerless -- as phenomena --as against reality. He also did not make any attempt at answering the question concerninga foundation for all possible phenomena. Some of Husserl’s disciples and followersbrought a breath of life (and faith) to phenomenological studies: Husserl did not do thishimself. He remained throughout a philosopher who claimed exclusivity for his descriptionof what is real, inside and out. He did not wish to talk about things that do not presentus with absolute concreteness from their beginnings, their source.264
5. THE EARLY HEIDEGGER’S CRITIQUE OF HUSSERLSean J. McGrathNotwithstanding Heidegger’s sometimes savage criticism of Husserl, Heidegger dedicatedSein und Zeit to Husserl “in friendship and admiration” and generously acknowledgedHusserl’s positive influence on his work. 1 Heidegger and Husserl agree that the propertheme of phenomenology is the meaningful as such. Heidegger departs from Husserl onthe structure and mode of access to the meaningful. Neither Heidegger nor Husserl aresystem builders, so a facile reduction of either to a set of theses is not helpful. Moreover,Husserl’s view changes over his long career, undoubtedly under the influence of the workof Heidegger, Scheler and his other students. Much of what the early Heidegger advances,finds some correlate in the later Husserl. The traditional contrast between Husserl as areflective phenomenologist and Heidegger as a hermeneutic phenomenologist is not withoutits problems. Nevertheless, it succeeds in underscoring Heidegger and Husserl’s divergenceon the question of the structure and access to the meaningful. By absolutizing the theoreticalcomportment to beings, Husserl compounds Western philosophy’s forgetfulness of thefore-theoretical (“factical”) sources of thinking, and therewith, the forgetfulness of being.Husserl re-inscribes the prejudice in his contention that intentionality, directedness to anobject, is the essence of thinking. According to Heidegger the subject-object relationshipis only one of many ways in which Dasein is comported to being. Moreover, it is a “founded”relationship. The most basic relationship of Dasein to being cannot be articulated in thelanguage of subject / object or noesis / noema. Prior to the project of knowledge, Daseinis immersed in everydayness, lost in practical concerns, which are determined by its unthematizedpre-occupation with its own death. In everydayness Dasein is disclosed, notas a subject / ego, but rather, as being that is always outside itself in the temporalizingpractical, social, and existential pre-occupations, which Heidegger formalizes as “care”(Sorge), “being-ahead-of-itself-in-already-being-in-a-world.” (SZ 192)This paper follows a reverse chronology. I begin with an overview of the middle Husserl’stranscendental phenomenology, with attention to those details of it which Heidegger foundmost problematic. I then sketch Heidegger’s 1925 critique of Husserl. The paper turnsfrom this more familiar terrain to the young Heidegger’s early innovations in phenomenology:his effort to return to the fore-theoretical, and the method of formal indication. Inthis way I hope to shed light on what Heidegger means when he accuses Husserl offorgetting being.1Heidegger’s uncharacteristically generous tribute to Husserl in Sein und Zeit (Martin Heidegger,Being and Time, trans. Joan Stambaugh [Albany, N.Y.: SUNY, 1996], hereafter SZ, 400, n. 5) must beread in context. Sein und Zeit was originally published in Husserl’s Jahrbuch für Philosophie und phänomenologischeForschung. That Heidegger is to some degree playing a political game here is clear fromscathing remarks about Husserl which appear in his correspondence at the time. See for example MartinHeidegger to Karl Jaspers, December 26, 1926 in Martin Heidegger / Karl Jaspers, Briefwechsel 1920-1963, ed. Walter Biemel and Hans Saner (Frankfurt a.M.: Vittorio Klostermann, 1990), 71. Recent studiesof Heidegger’s relationship to Husserl include, Stephen Galt Crowell, “Heidegger and Husserl: The Matterand Method of Philosophy,” in Hubert L. Dreyfus and Mark A. Wrathall, ed., A Companion to Heidegger(Malden, Mass.: Blackwell, 2005), 49-64; idem, Husserl, Heidegger, and the Space of Meaning. PathsToward Transcendental Phenomenology (Evanston, Ill.: Northwestern University Press, 2001). My readingof the Heidegger-Husserl dispute is indebted to Kisiel’s superb studies. See in particular, Theodore Kisiel,“From Intuition to Understanding. On Heidegger’s Transposition of Husserl’s Phenomenology,” in idem,Heidegger’s Way of Thought, ed. Alfred Denker and Marion Heinz (New York: Continuum, 2002), 174-186; idem, “Heidegger (1907-1927): The Transformation of the Categorial,” in ibid., 84-100; idem, TheGenesis of Heidegger’s Being and Time (Berkeley, Calif.: University of California Press, 1993).265
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various forms of idealist philosoph
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self-givenness (Selbstgegebenheit)
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It must be admitted in this regard
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down and all the way back.” 51 Fo
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Heidegger characterized his own pro
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Heidegger’s transcendental-existe
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perceived world” (PP, 25), Merlea
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in the unreflected, in “perceptio
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Nor would Merleau-Ponty have had an
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a way that we do not all crash into
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“I think” but in “the dialogu
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in existence a “super-abundance o
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crucial “other” in our becoming
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to its being grounded in terms of b
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(“History is this quasi-‘thing
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manner (statistical or regression a
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and they are such, precisely becaus
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interpreted the world, and that the
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is not rationalist or idealist in t
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title Herbert Spiegelberg gave to h
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II.TOWARD A TELOS OF SIGNIFYING COM
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published in Being and Having. 12 T
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inside me which makes me able to re
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or is not existence something that
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ReflectionPhilosophical thought is
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attempt at unification, the reflect
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thereof. And an ethical aspect: tha
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According to Ricoeur, “It is here
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the most meaningful contemporary sw
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ival hermeneutics that we perceive
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more pronounced recoil whereby the
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these structures throughout the who
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By seeking a deeper unity of Dasein
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folds a pre-given set of possibilit
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of experience is correlated to a pa
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explanations of causal events in th
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accept one argument over another. A
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a subtle dialectic between argument
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or warrant an assertion. Such fulfi
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the assertive vehemence of the hist
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positions of the subject. For memor
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attestation slips a plurality, most
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What confidence in the word of othe
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From where, perhaps, the place of t
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Sans le correctif du commandement d
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life), Rembrandt proposes an interp
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only as a place made for oneself as
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III.THE HERMENEUTIC PHENOMENOLOGY O
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consolidated by terming it an “un
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If our analysis is correct, the “
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The esthesiology of the senses of t
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in certain cases, together with the
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what the touched hand recognizes wh
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heart; a presence where a lived tak
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conceives it, not on the basis of n
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Merleau-Ponty, a form, a relation o
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out in “Eye and Mind.” So, let
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God creates, or better, draws, a
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the “there,” the “one same sp
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free to function more purely as a p
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close grasp of the sleight of the h
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understood both as discursive thoug
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While Henry thus questions “the m
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is able to persist in the undergoin
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“remember,” but not as I would
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intentionally structured self-consc
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life can ultimately be defined in i
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4. THE SUBJECTIVE BODY AND THE IDEA
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and the represented body (the combi
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The Oversight of Life’s OneselfTh
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more than externality and its unfol
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effort if this effort gives rise to
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manifest in the self-givenness of l
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Transcendental affectivity 71 is th
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The pursuit of health, strongly rei
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each the prey of their own pathos.
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According to views held by Gadamer
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and writing - the tools which human
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or disclosedness (Erschlossenheit)
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exclusively from his own point of v
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the same direction as practical wis
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of ‘art’ which still stands bef
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Gadamer’s approach, however, is n
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of biology and physiology, or they
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IV.PHENOMENOLOGICAL MOMENTS IN THE
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Therefore, I would like to concentr
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classical Greek tradition of thinki
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This uneasiness in human beings, wh
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appears in the way of its appearanc
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We can sense such a philosophical d
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the act of interpreting, except whe
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phenomenological development. The p
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II.A Liberation, With a Meeting in
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denken lässt -, sondern das Leben:
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Sinn” 17 and, following this: “
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Wenn ich dieses Buch sehe, sehe ich
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Der christlich-jüdische Gott ist d
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Page 221: V.THE ARCHEOLOGY OF HERMENEUTIC PHE
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Page 236 and 237: In clear distantiation from his own
Page 238 and 239: 2. HISTORY AS THE OTHER -- NOTES ON
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Page 260 and 261: We now need to quote a second, well
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Page 264 and 265: Husserl’s ConversionsTheological
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Page 270 and 271: to beings of the same nature. But t
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Page 274 and 275: According to Aristotle, intellectio
Page 276 and 277: 6. RIGOR AND ORIGINARITY: THE TRANS
Page 278 and 279: The latter, the nonessential princi
Page 280 and 281: that, for Husserl, every act is ind
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Page 284 and 285: things, we shall comprehend by intu
Page 286 and 287: something,’ is not merely there (
Page 288 and 289: epoché in Husserl become a hermene
Page 290 and 291: When Heidegger characterizes world-
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