- 29 December 2015
Article/Publication Details
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HUSSERL'S CRITICISM OF KANT'S TRANSCENDENTAL IDEALISM:
A CLARIFICATION OF PHENOMENOLOGICAL IDEALISM
Title in the language of publication: |
HUSSERLS KRITIK AN KANTS TRANSZENDENTALEM IDEALISMUS: ERÖRTERUNG DES PHÄNOMENOLOGISCHEN IDEALISMUS |
Author: | Dominique Pradelle |
Issue: |
HORIZON. Studies in Phenomenology. Vol. 4, №2 (2015),  25-53 |
Language: | German |
Document type: | Research Article |
DOI : 10.18199/2226-5260-2015-4-2-25-53 | PDF (Downloads: 3665) |
Abstract
This study focuses on the essential difference between Kant's and Husserl's transcendental Idealism.
In fact, Husserl describes in the «Cartesian Meditations» his own ontological thesis as a «transcendental
idealism», in which all sorts of entities have to be constituted by an activity of the transcendental
subjectivity, so that we have to regard pure consciousness as the ontological origin of all entities in the
world. But this study is interested in the two opposite significations of the kantian copernican inversion.
On the one hand, the copernican inversion has the same sense as the phenomenological reduction,
which implies that Husserl can't agree with Kant's presupposition of absolute things in themselves;
on the second hand, it involves a relativistic and anthropologistic orientation, so that the aprioristic
structures of given objects are founded on the universal structures of finite subjectivity, on pure forms
and faculties of human consciousness. At the opposite, Husserl enounces a methodological prescription
for any phenomenological elucidation: it is not allowed to presuppose in phenomenology any given
faculty or given nature of transcendental subjectivity. This prescription has important consequences
on which this study focuses. First the ontological difference between intuitus originarius and intuitus
derivatus, infinite and finite type of intuition, doesn't have any validity: the difference between factual
and rational truths only depends on the essence of the truth itself, and doesn't have its foundation on the
ontological difference between creative and receptive sort of intuition. Secondly, this first thesis admits
an immediate application on the level of subjective constitution of objects: the modality in which an
object appears to the subjectivity doesn't depend on the universal structure of finite subject, but is exclusively
founded on the essence of the object itself, so that it is impossible to consider the aprioristic
constitutive structure as a merely subjective structure. Thirdly, in this transcendental phenomenology
everything has to be constituted by subjectivity: the aprioristic character of the pure forms of sensibility
is not founded on the structure of finite subjectivity, but rather on the essential connection between
sensual material and form; so that it is not allowed to presuppose any facticity of time and space; the
pure forms of sensibility have to be constituted by a special type of synthesis that we have to elucidate
in opposition to other types of higher levels. The profound signification of Husserl's anticopernican
inversion is that the field of transcendental phenomenology consists of the essential form of an eidos
ego, which is «more objective than any objectivity», as Levinas said; and that transcendental phenomenology
is completely dominated by the principium reddendae rationis.
Key words
Copernican inversion, constitution, intuition, Kant, phenomenology, subjectivity, transcendental idealism.
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