By Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)
Husserl's phenomenology has usually been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. at the present time, this frequent interpretation has to be considered as being outmoded, because it supplies yet a really partial and constrained photo of Husserl's pondering. the continued e-book of Husserl's learn manuscripts has disclosed analyses that have made it essential to revise and alter a few normal readings.
This anthology files the hot improvement in Husserl study. It includes contributions from a couple of younger phenomenologists, who've all defended their dissertation on Husserl within the nineties, and it offers a brand new kind of interpretation which emphasizes the size of facticity, passivity, alterity and ethics in Husserl's thinking.
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Extra resources for Alterity and Facticity: New Perspectives on Husserl
In other words, this captive mode of givenness is not the only way imagination can be said to be passive, and moreover, the truly phenomenological possibility of a passive imagination requires that it be precisely not captive but free. We will have to consider to what an extent the free passivity of imagination tallies with the third mode of givenness of passivity we sketched out above. The Sartrean critique of imagination as a mode of presentification squares well enough with the critical overview of the metaphysics of presence advanced by Heidegger.
It plays the part of a facticial (non-formal) condition of the possibility of constitution: this is the true meaning of a genetic constitution. As far as secondary temporalizing is concerned, this has to be understood as an event that appears on the scene too late. It arises as an ever belatedly occuring moment which reflexion tries to catch up with afterwards. As a time of reflection, it is therefore a time of objectivation. And as for tertiary passivity, this then gives way to a kind of temporality of selfanticipation where generally structured anticipation (previousness) and open future contingency of a singular event (unexpectedness) are organically linked27 • All the same, it goes without saying that we still need to know what kind of connection prevails between such a differentiated passivity (above all, its third mode of givenness, in which the first two culminate 28 ) and imagination.
For Heidegger, on the other hand, coping with facticity means coming to terms with the radical possibility of nothingness, a possibility to which imagination grants us access. At first glance, even when analyzing the Transcendental Deduction, Husser! seems to concentrate upon the different levels of constitution of objectivity. Imagination, as we will discover in a moment, refers to one of these levels, but does not seem, at least within a static constitutional framework, to be endowed with any special and pre-eminent role.
Alterity and Facticity: New Perspectives on Husserl by Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)