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ARGUING FOR THE “DESTRUCTION” OF THE A PRIORI. THE PROMPTS FROM HUSSERLIAN PHENOMENOLOGY

Abstract
This article argues against the concept of a priori and essence as they have been traditionally thematized in the course of the old metaphysical-idealist tradition. Specifically, I argue against the existence of an ontological a priori, often endowed with metaphysical-platonic connotations, by attempting to “relocate” it in the subjective sphere and thus reduce it to the being and modes of being of a transcendental subjectivity. To do so, I will be appealing to a phenomenological, Husserlian approach, while pointing to a possible connection with the Kantian views on the matter and also taking into account certain views in the secondary literature. Since a substantial part of my position is associated with the notion of a constituting, transcendental subjectivity further reducible to the origin of inner temporality, I intend to show that the objectivity constraints put in this way on the conception of the transcendental a priori may ultimately lead to a “destruction” of its traditional ontological sense. Given that in transcendental phenomenology the concept of a priori “appears” both in the constituting and the constituted level, I aim to show that it is precisely in this context that the a priori cannot rid itself of the vestiges of factuality brought in by means of the very constitutive, subjective processes implying ipso facto the question of the role of the constituting origin of temporality.

Keywords
constitutive a priori; constituting subjectivity; endless regression; inner temporality; reflective ego; transcendental a priori; transcendental subjectivity.

References

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WAR AS A PHENOMENOLOGICAL THEME: METHODOLOGICAL AND METAPHYSICAL CONSIDERATIONS

Abstract
The paper is guided by three goals. First, it shows that the methodological standpoint of classical Husserlian phenomenology provides us with reliable tools to resist the grand narratives that proliferate during times of war. Second, it demonstrates that phenomenology provides much-needed methodological support for hermeneutically-oriented reflections on war. Third, it shows how the gruesome reality of World War One introduced a practical turn in Husserl’s phenomenology by forcing Husserl to rethink the relation between phenomenology and metaphysics. Tracing the development of phenomenological metaphysics in Husserl’s Fichte lectures (1917-1918), Kaizo articles (1923-1924) and private correspondence, the paper shows that, in response to war, Husserl deliberately chose not to engage in straightforward reflections on war, but instead to write about the prospects of peace. Reflections on cultural renewal necessitated him to rethink phenomenology as practical philosophy. The entanglement of praxis and theoria in Husserlian phenomenology relies upon the establishment of a metaphysically-grounded conceptual bond that ties reason to love and faith, which in its own turn suggests that a human being is not merely animal rationale, but also animal amans and animal religiosum. Ultimately, the possibility of cultural renewal relies upon a metaphysical broadening of Husserl’s conception of philosophy as rigorous sciences.

Keywords
war, phenomenology, hermeneutics, metaphysics, phenomenological method, cultural renewal, love, faith, reason.

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THOMAS HOBBES ON BETRAYAL OF THE FATHERLAND (IN WAR)

Abstract
My intention is to demonstrate how Hobbes’ attempts to adapt two ancient institutions from Roman Law to his own time and knowledge of theology and philosophy. Treason (and the figure of the traitor) could be quite significant within the context of Hobbes’ (but not only his) understanding of the figure of the sovereign and sovereignty. The central part of the text is an endeavor to ascertain the source and unconditional condition for treason as such, within the framework of Hobbes’ theory of representation (representatio) which he writes about in Chapter 16 of the Leviathan. The act or performance in which we could perhaps recognize a traitorous gesture (or the dynamic of treason) could be found in the so-called paradox of representation. The “traitor” breaks the chain of the transfer of power and empowerment, thus stops representation, and puts an end to speaking in the name of the other. If it is possible to discover whether this is possible and whether speaking and acting in one’s own name always carries elements of treason, then we can conclude that differing forms of “direct” speech and action (“in one’s own name”) are “acts of treason.” In that case, what interests me is whether “treason” is found within the heart of representative democracy, and thus if it is de facto an integral part of a democratic order and society.

Keywords
treason, betrayal, representation, sovereign, people, Th. Hobbes, homeland.

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