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title Herbert Spiegelberg gave to his monumental history of phenomenology). Not onlywas phenomenology never a “school” of philosophy (as Spiegelberg readily allowed), itwas not even a Movement in Spiegelberg’s (capital-M) sense of the term, i.e., a general,multifaceted trend of thought but one having a well-defined “common core” (this, as onemight say, “hard core” being for Spiegelberg the disciplined, disinterested, and patientsearch for “essences” by means of a direct, intuitive grasp or “seeing” (Wesenschau) andfaithful description of phenomena and their “modes of givenness” [to, as Spiegelberg says,“our inner eye”]). Husserl, as we know, hoped that his attempt at working out an ultimatescience of being would be carried on after him by a dedicated group of researchers whowould, in concerted teamwork, penetrate ever deeper into the field of pure subjectivity,mapping out ever more completely its essential, a priori, necessarily determined configurations.But this was not to be. In contrast to certain other trends in philosophy, there wasnever anything like a phenomenological orthodoxy -- or even a phenomenological orthopraxy.Certainly, there is a particular way of doing philosophy which is recognizably“phenomenological” and which makes for a definite set of “family resemblances” amongits practitioners, but this is not to say that there is anything like a specific and commonlyaccepted “phenomenological method.” Perhaps the most that can be said in a general wayabout phenomenology as it has unfolded over the course of the last century is that, to usea term of Merleau-Ponty’s, phenomenology is a certain “style” of thinking (expressive ofa “phenomenological attitude”), the “essentials” of which are an unremitting aversion toall forms of metaphysical reductionism and an abiding concern for the integrity of ourown lived experience of things both human and natural. Whether this particular style ofthinking -- this tradition -- can be expected to survive or even to flourish in this new centuryis another question. In the realm of human affairs, nothing is certain, but, given the recentrenewed interest in the leading figures of classical phenomenology, and given also thesignificant number of new phenomenological organizations continually springing up, thereare grounds for being, if not optimistic, at least hopeful in this regard. 171One thing that can be safely said, I believe, is that there exists no better conceptualapparatus than that of existential-hermeneutic phenomenology for counteracting the everpresentand seemingly ineradicable, naturalistic tendency on the part of humans to reducehuman beings to that which is purely objectifiable (and thus manipulable) about them. Thetask of contesting this scientific-technocratic, anti-humanist, or “engineering” approach tothings human, and recalling humans to their own humanness remains the indispensabletask of any phenomenologically-inspired philosophy, both as a “pure” or general philosophyand in its “applications” to the different realms of the socio-cultural, the political, and theeconomic lifeworlds. In all these domains the supreme theoretical/practical task must bethat of defending the claims of communicative or dialogical rationality (Vernüftigkeit) overthe imperious demands and one-sidedness or “monologic” (as Gadamer called it) of merelyinstrumental or calculative rationality (Rationalität). 172 In this respect, “phenomenology”is not just the name for a twentieth-century school of philosophy which may or may nothave passed its zenith, but indicates, rather, what remains one of the most crucial tasksof thinking and which, as such, is something that, as Merleau-Ponty would say, still hasall of its life before it (see PriP, 190). By its very nature, the truth of the phenomenologicalproject can never be a “completed” truth (une vérité accomplie) but must remainalways what Merleau-Ponty called vérité à faire.171At the present time, there exist some 117 phenomenological organizations world-wide. Forinformation on developments in phenomenology, contact the web site of the Center for AdvancedResearch in Phenomenology (CARP) directed by Lester Embree .172See in this regard my “Critical Theory and Hermeneutics: Some Outstanding Issues in the Debate,”in Lewis E. Hahn, ed., Perspectives on Habermas (Chicago: Open Court, 2000).50
I shall, however, leave the last word to Heidegger, who was particularly attuned towhat Marcel referred to as the “mystery of being” and who, however errant he may havebeen in some respects and however one-sided his “thinking of Being” may have been,nevertheless pursued the task of thinking with an uncommon steadfastness of purpose.After remarking how in the last century phenomenology determined the spirit of an age,Heidegger, in a late text, went on to say:And today? The age of phenomenological philosophy seems to be over. It is alreadytaken as something past which is only recorded historically along with other schoolsof philosophy. But in what is most its own phenomenology is not a school. It is thepossibility of thinking, at times changing and only thus persisting, of corresponding tothe claim of what is to be thought. If phenomenology is thus experienced and retained,it can disappear as a designation in favor of the matter of thinking whose manifestnessremains a mystery. 173173Heidegger, On Time and Being, 82.51
Page 6 and 7: various forms of idealist philosoph
Page 8: self-givenness (Selbstgegebenheit)
Page 12: It must be admitted in this regard
Page 18 and 19: down and all the way back.” 51 Fo
Page 20 and 21: Heidegger characterized his own pro
Page 22 and 23: Heidegger’s transcendental-existe
Page 24 and 25: perceived world” (PP, 25), Merlea
Page 26 and 27: in the unreflected, in “perceptio
Page 28 and 29: Nor would Merleau-Ponty have had an
Page 32 and 33: a way that we do not all crash into
Page 34 and 35: “I think” but in “the dialogu
Page 36 and 37: in existence a “super-abundance o
Page 38 and 39: crucial “other” in our becoming
Page 40 and 41: to its being grounded in terms of b
Page 42 and 43: (“History is this quasi-‘thing
Page 44 and 45: manner (statistical or regression a
Page 46 and 47: and they are such, precisely becaus
Page 48 and 49: interpreted the world, and that the
Page 50 and 51: is not rationalist or idealist in t
Page 55: II.TOWARD A TELOS OF SIGNIFYING COM
Page 59 and 60: published in Being and Having. 12 T
Page 61 and 62: inside me which makes me able to re
Page 63 and 64: or is not existence something that
Page 65 and 66: ReflectionPhilosophical thought is
Page 67 and 68: attempt at unification, the reflect
Page 69 and 70: thereof. And an ethical aspect: tha
Page 71 and 72: According to Ricoeur, “It is here
Page 74 and 75: the most meaningful contemporary sw
Page 76 and 77: ival hermeneutics that we perceive
Page 78 and 79: more pronounced recoil whereby the
Page 80 and 81: these structures throughout the who
Page 82 and 83: By seeking a deeper unity of Dasein
Page 84 and 85: folds a pre-given set of possibilit
Page 86 and 87: of experience is correlated to a pa
Page 88 and 89: explanations of causal events in th
Page 90 and 91: accept one argument over another. A
Page 92 and 93: a subtle dialectic between argument
Page 94 and 95: or warrant an assertion. Such fulfi
Page 96 and 97: the assertive vehemence of the hist
Page 98 and 99: positions of the subject. For memor
Page 100 and 101: attestation slips a plurality, most
Page 102 and 103:
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
Page 108 and 109:
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
Page 118 and 119:
If our analysis is correct, the “
Page 120 and 121:
The esthesiology of the senses of t
Page 122 and 123:
in certain cases, together with the
Page 124 and 125:
what the touched hand recognizes wh
Page 126 and 127:
heart; a presence where a lived tak
Page 128 and 129:
conceives it, not on the basis of n
Page 130 and 131:
Merleau-Ponty, a form, a relation o
Page 132 and 133:
out in “Eye and Mind.” So, let
Page 134 and 135:
God creates, or better, draws, a
Page 136 and 137:
the “there,” the “one same sp
Page 138 and 139:
free to function more purely as a p
Page 140 and 141:
close grasp of the sleight of the h
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understood both as discursive thoug
Page 144 and 145:
While Henry thus questions “the m
Page 146 and 147:
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
Page 170 and 171:
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)
Page 178 and 179:
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
Page 202 and 203:
the act of interpreting, except whe
Page 204 and 205:
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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3. A “BETTER” OR JUST “ANOTHE
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if we have two persons, a master an
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V.THE ARCHEOLOGY OF HERMENEUTIC PHE
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cosmic world, and Nietzschean nihil
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absolute lawgiver to any possible
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solitude.” 26 If there is a “hi
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of reason, as far as the single hum
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transcendental reason, 46 pure rati
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and properties of sensible phenomen
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In clear distantiation from his own
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2. HISTORY AS THE OTHER -- NOTES ON
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precisely the accomplishment of phe
Page 242 and 243:
ought as such into the present, it
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educed state. As soon as the reflec
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explicitly in the Vienna lecture, w
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the task and the very environment o
Page 250 and 251:
stood “from itself.” As a resul
Page 252 and 253:
makes possible the further interpre
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of Being -- already grown into Bein
Page 256 and 257:
the Husserlian idea of phenomenolog
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into the openness of Being, it diff
Page 260 and 261:
We now need to quote a second, well
Page 262 and 263:
“knowledge about the world.” In
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Husserl’s ConversionsTheological
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And this proved, probably, to be a
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Husserl’s Reflective Phenomenolog
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to beings of the same nature. But t
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worldlessness of Husserl’s intent
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According to Aristotle, intellectio
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6. RIGOR AND ORIGINARITY: THE TRANS
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The latter, the nonessential princi
Page 280 and 281:
that, for Husserl, every act is ind
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not forget what Husserl meant by a-
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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