Article/Publication Details
Views: 4952

THE PERSISTENCE OF SELF-ENCLOSURE IN THE WHOLE-PART RELATIONSHIP: THE CASE OF HUSSERL AND KRACAUER

Abstract
In this text I suggest the possibility of the strategic-philosophical closeness between Husserl and Kracauer, by closely reading Husserl’s Third Logical Investigation and Kracauer’s essay «The Mass Ornament». Although the both thinkers come from the traditionally different and often mutually opposing philosophical schools, neither of them simply dismisses or crosses out the position they criticize. To the contrary, I propose that both thinkers exaggerate the seeming self-evidentiality of the phenomenon they analyze. In the Third Logical Investigation Husserl rearticulates the whole-part relation as it is conceived within the formal ontology and psychologistic logic. The connection between parts is available to us only as the relational tension, which is «accumulated» in the mutuality between the irreparably self-enclosed parts. Fusion is therefore a modification in the unfolding of the relation between parts, where every «term in relation» conditions another one through its own positional completion, while being conditioned by another term. The phenomenological analysis, which is conducted through the intensification of the fixity of the above-mentioned poles, is «measured» by the inability of these poles to be self-evidentially isolated and subsequently reconciled. In the second part of my essay I pay attention to Kracauer’s suggestion that the vitality of the mass ornament is reflected in the contextual insignificance of its parts. Kracauer addresses the problem of mass depersonalization through the close and sarcastic inspection of the role of abstract rationality in the capitalist mode of production. This close inspection adopts the strategy of exaggeration, where the critical distance must not be considered beyond its ability to disclose the self- obscuring apparatus of the mass performances and spectacles. This disclosure, as Kracuaer suggests, must therapeutically lead through the center of the mass ornament, and not away from it.

Key words
Husserl, Kracauer, wholes and parts, Logical Investigations, phenomenology, Critical Theory, phenomenological analysis.

References

• Adorno, T. (1996). Negative Dialectics. New York, NY: Continuum.
• Dallmayr, F. (1991). Between Freiburg and Frankfurt: Toward a Critical Ontology. Amherst, MA: University of Massachusetts Press.
• Funke, G. (1987). Phenomenology — Metaphysics or Method. Athens: Ohio University Press.
• Heidegger, M. (2002). Identity and Difference. Chicago, IL: The University of Chicago Press.
• Horkheimer, M. (2004). Eclipse of Reason. New York, NY: Continuum.
• Husserl, E. (2001a). Logical Investigations. Vol. 1. London – New York, NY: Routledge.
• Husserl, E. (2001b). Logical Investigations. Vol. 2. London – New York, NY: Routledge.
• Kracauer, S. (1995). The Mass Ornament: Weimar Essays. Cambridge, MA: Harvard University Press.
• Lampert, J. (1995). Synthesis and Backward Reference in Husserl’s Logical Investigations. Dordrecht – Boston, MA – London: Kluwer Academic Publishing.
• Sokolowski, R. (1968). The Logic of Parts and Wholes in Husserl’s Investigations. Philosophy and Phenomenological Research, 4(4), 537-553.
• Varga, P. (2010). Psychology as Positive Herritage of Husserl’s Phenomenological Philosophy. Studia Pheanomenologica X, 101-127.

Article/Publication Details
Views: 5287

PHENOMENOLOGY AT THE BORDER: ON THE HISTORY OF RECEPTION AND MEDIATION OF MAX SCHELER’S AXIOLOGY IN THE WORKS OF TADEUSZ H. CZEŻOWSKI (1889–1981)AND LARISSA A. CHUHINA (1913–2002).

A RESEARCH NOTE

Abstract
This article is written in the form of a brief research note and reports on the role and significance of the reception of Max Scheler’s phenomenological philosophy of values in the axiology of Polish philosopher Tadeusz H. Czeżowski (1889-1981) and in the works of his Russian student Larissa A. Chuhina (1913-2002), who played an important role in the studies in philosophical ideas of Max Scheler in Russia and Latvia during the Soviet period. Particular attention is paid to the fact that due to the influence of Czeżowski Chuhina interpreted Max Scheler not so much as one of the founders of philosophical anthropology, but primarily as proposer of the original phenomenological theory of values. The emphasis is also made on a significant modification which Max Scheler’s philosophy of values experienced in axiology of Czeżowski and Chuhina.

Key words
Max Scheler, theory of values, phenomenology, axiology, Polish philosophy of the 20th century, Tadeusz H. Czeżowski, history of reception of phenomenological theories in Russia and Latvia, Larissa A. Chuhina.

References

• Chuhina, L. A. (1966). Fenomenologicheskaya aksiologiya Maksa Schelera [Pheno­menological Axiology of Max Scheler]. In A.G. Kharchev (Ed.), Problema tsennosti v filosofii [Value Problem in Philosophy] (181-193). Moscow – Leningrad: Nauka. (in Russian).
• Chuhina, L. A. (1968). Problema lichnosti v aksiologii Maksa Schelera [Problem of the Person in Max Scheler’s Axiology]. In Uchenyye Zapiski Tartusskogo Universiteta. Trudy po filosofii XI [Scientists Notes the University of Tartu. Works on Philosophy XI], (184-205). Tartu. (in Russian).
• Chuhina, L. A. (1970). Īstās un šķietamās vērtības [Real and Apparent Values]. Rīga: Liesma [Riga: Flame Publishing House]. (in Latvian).
• Chuhina, L. A. (1980). Chelovek i yego tsennostnyy mir v religioznoy filosofii. Kriticheskiy ocherk [Human Being and the World of Values in Religious Philosophy: A Critical Essay]. Rīga: Zinātne [Riga: Science Publishing House]. (in Russian).
• Chuhina, L. A. (1991). Chelovek i yego tsennostnyy mir v religioznoy filosofii. Kriticheskiy ocherk [Human Being and the World of Values in Religious Philosophy: A Critical Essay]. 2nd ed. Rīga: Zinātne [Riga: Science Publishing House]. (in Russian).
• Chuhina, L. A. (1993). Emotional a Priori and Moral-Metaphysical Meanings of Max Scheler’s Phenomenology. In A.-T. Tymieniecka (Ed.), Analecta Husserliana XXXIX. Reason, Life, Culture. Part 1: Phenomenology in the Baltics (87–105). Dordrecht – Boston, MA – London: Kluwer Academic Publishers.
• Chuhina, L. A. (1994). Chelovek i yego tsennostnyy mir v fenomenologicheskoy aksiologii Maksa Schelera [Human Being and the World of Values in Phenomenological Axiology of Max Scheler]. In Scheler, M. Izbrannyje proizvedeniya [Selected Works] (379–398). Moscow: Gnosis. (in Russian).
• Chuhina, L. A. (1995). Makss Šēlers par garīgo un tikumisko vērtību pagrimumu mūsdienu pasaulē [Max Scheler on Decline of Spiritual and Moral Values in the Contemporary World]. In Mūžīgais un laicīgais [The Eternal and the Secular] (110-121). Lielvārde: Lielvārds, LZA Filozofijas un socioloģijas institūts [Lielvarde: Lielvards, Latvian Academy of Sciences, Institute of Philosophy and Sociology]. (in Latvian).
• Chuhina, L. A. (1996a). Chelovek v religioznoy filosofii [Human Being in Religious Philosophy]. Rīga: Zvaigzne ABC [Riga: Star ABC Publishing House]. (in Russian).
• Chuhina, L. A. (1996b). Critique of the Ethos of Modern Civilization in Max Scheler’s Phenomenological Axiology. Phenomenological Inquiry, 20, 55-67.
• Czeżowski, T.H. (1853-2012). Spis zespołu (zbioru) akt Spucizna Tadeusza Czeżowskiego, Nr zespołu 80 [Inventory of the Archive Fund of Tadeusz Czeżowski]. In Archiwum Uniwersytetu Mikołaja Kopernika [Archive of the University of Nicolaus Copernicus], 309, 1-60. (in Polish).
• Czeżowski, T. H. (1936). O przedmiocie aksjologii [On the Subject of Axiology]. Przegląd Filozoficzny [Philosophical Review], 39 (2), 465-466. (in Polish).
• Czeżowski, T. H. (1946a). Główne zasady nauk filozoficznych [Main Principles of Philosophical Sciences]. Toruń: Księgarnia Naukowa T. Szczęsny i S-ka [Toruń: Scientific Bookstore T. Szczęsny and Co.]. (in Polish).
• Czeżowski, T. H. (1946b). O naukach humanistycznych [On Humanities]. Toruń: Księgarnia Naukowa T. Szczęsny i S-ka [Toruń: Scientific Bookstore T. Szczęsny and Co.]. (in Polish).
• Czeżowski, T. H. (1946c). O uniwersytecie i studiach uniwersyteckich [On the University and the Studies at the University]. Toruń: Księgarnia Naukowa T. Szczęsny i S-ka [Toruń: Scientific Bookstore T. Szczęsny and Co.]. (in Polish).
• Czeżowski, T.H. (1948). O metafizyce, jej kierunkach i zagadnieniach [On Metaphysics, Its Trends and Issues]. Toruń: Księgarnia Naukowa T. Szczęsny i S-ka [Toruń: Scientific Bookstore T. Szczęsny and Co.]. (in Polish).
• Czeżowski, T. H. (1949). Logika: podrecznik dla studiujacych nauki filozoficzne [Logic: Manual for Students in Philosophical Sciences]. Warszawa: Państwowe Zakłady Wydawnictw Szkolnych [Warsaw: State Institutes of Educational Publishing Houses]. (in Polish).
• Czeżowski, T. H. (1959). Główne zasady nauk filozoficznych [Main Principles of Philosophical Sciences]. Wrocław: Zakład Narodowy [Wroclaw: National Institute]. (in Polish).
• Czeżowski, T. H. (1965). Filozofia na rozdrozu: analizy metodologiczne [Philosophy at the Crossroads: A Methodological Analysis]. Warszawa: Państwowe Wydawnictwo Naukowe [Warsaw: State Scientific Publishing House]. (in Polish).
• Czeżowski, T. H. (1969). Odczyty filozoficzne. Wydanie drugie poprawione i rozszerzone [Philosophical Readings. Second Edition, Revised and Expanded]. Poznań: Państwowe Wydawnictwo Naukowe [Poznań: State Scientific Publishing House]. (in Polish).
• Czeżowski, T. H. (1989). Pisma z etyki i teorii wartosci [Writings of Ethics and Theory of Value]. Wrocław: Ossolineum. (in Polish).
• Henckmann, W. (1998). Max Scheler. München: Beck.
• Kovalchuk, S. (Ed.). (2014a). Intelektuālās identitātes un vērtības. Filosofei Larisai Čuhinai – 100 [Intellectual Identities and Values. Philosopher Larissa Chuhina – 100]. Rīga: LU Filozofijas un socioloģijas institūts [Riga: Institute of Philosophy and Sociology of the Latvian University]. (in Latvian).
• Kovalchuk, S. (2014b). Russkiye filosofy v Latvii: K stoletiyu so dnya rozhdeniya Larisy Chuhinoy [Russian Philosophers in Latvia: The Centenary of the Birth of Larissa Chuhina]. In S. Mazur (Ed.), Russkiy Mir i Latviya: Gorod. Kulturnaya stolitsa. Almanah obtschestva Seminarium Hortus Humanitatis [Russian World and Latvia: City. Capital of Culture. Almanac of the Society Seminarium Hortus Humanitatis]: Vol. 35, 9-18. Riga: Seminarium Hortus Humanitatis. (in Russian).
• Smolicka, A. (2010). Świat wartości w ujęciu Tadeusza Czeżowskiego i Henryka Elzenberga. Studium porównawcze [World of Values in the Understanding of Tadeusz Czeżowski and Henryk Elzenberg. A Comparative Study] (Unpublished doctoral thesis). Katowice: Uniwersytet Śląski, Wydział Nauk Społecznych [Katowice: University of Silesia, Faculty of Social Sciences]. (in Polish).
• Scheler, M. (1976). Späte Schriften (GW 9). Bern – München: Francke.
• Torczyńska, M. (2013). Wartość, dobro, szczęście w koncepcji Tadeusza Czeżowskiego. Konteksty współczesne [Value, Good, Happiness in the Conception of Tadeusz Czeżowski. Contemporary Contexts]. Kultura i Wartości [Culture and Values], 4 (8), 91-106. (in Polish).
• Wachowiak, A. (1997). Koncepcja oceny etycznej Tadeusza Czeżowskiego [The Concept of Ethical Evaluation of Tadeusz Czeżowski]. Toruński Przegląd Filozoficzny [Toruń Philosophical Review], 1, 133–152. (in Polish).

Article/Publication Details
Views: 5795

FOREGROUNDING THE RELATIONAL DOMAIN — PHENOMENOLOGY, ENACTIVISM AND CARE ETHICS

Abstract
Despite the emphasis on the relational and interpersonal domain found in the phenomenological tradition, a genuinely relational phenomenological ethics is still a desideratum. The aim of this paper is to call attention to care ethics as an already developed relational moral theory built on the idea of the centrality of the relational domain and to suggest a reason why phenomenologists and care ethicists should care more about each other. The argument proceeds in three steps. First, we focus on the phenomenological views of the lived body, intersubjectivity and mutual incorporation. Second, we discuss the current applications of the phenomenological insights in the so-called enactive approach to social cognition and pose the question of its ethical implications. The final section introduces the ethics of care as a current relational moral theory and highlights some points of commonality between care ethics and phenomenology. The paper concludes that the dynamics of care and mutual concern central to the ethics of care might be well analysed and further developed in terms of phenomenological and enactive views of intersubjectivity. Care ethics, on the other hand, might provide a well-elaborated framework for developing a phenomenological ethics ascribing a central place to the relational and interpersonal dimension of moral phenomena.

Key words
Phenomenology, care ethics, phenomenological ethics, enactivism, the lived body, intersubjectivity, relationality.

References

• Colombetti, G., & Torrance, S. (2009). Emotion and Ethics: An Inter-(en)active Approach. Phenomenology and the Cognitive Sciences, 8 (4), 505-526.
• De Jaegher, H., & Di Paolo, E. A. (2007). Participatory Sense-Making: An Enactive Approach to Social Cognition. Phenomenology and the Cognitive Sciences, 6 (4), 485-507.
• Dreyfus, H. L. (2002). Intelligence without Representation – Merleau-Ponty’s Critique of Mental Representation. Phenomenology and the Cognitive Sciences, 1 (4), 367-383.
• Di Paolo, E., & Thompson, E. (2014). The Enactive Approach. In L. Shapiro (Ed.), The Routledge Handbook of Embodied Cognition (68-78). London – New York, NY: Routledge.
• Fuchs, T. & De Jaegher, H. (2009). Enactive Intersubjectivity: Participatory Sense-making and Mutual Incorporation. Phenomenology and the Cognitive Sciences, 8 (4), 465-486.
• Hamington, M. (2004). Embodied Care: Jane Addams, Maurice Merleau-Ponty, and Feminist Ethics. Urbana, IL: University of Illinois Press.
• Hamington, M. (2008). Resources for Feminist Care Ethics in Merleau-Ponty’s Phenomenology of the Body. In G. Weiss (Ed.), Intertwinings. Interdisciplinary Encounters with Merleau-Ponty (203-220). Albany, NY: State University of New York Press.
• Held, V. (2006). The Ethics of Care. Personal, Political, and Global. New York, NY: Oxford University Press.
• Küpers, W. M. (2015). Phenomenology of the Embodied Organization. The Contribution of Merleau-Ponty for Organizational Studies and Practice. London: Palgrave Macmillan.
• LaChance Adams, S. (2014). Mad Mothers, Bad Mothers and What a “Good” Mother Would Do. Ethics of Ambivalence. New York, NY: Columbia University Press.
• Leder, D. (1990). The Absent Body. Chicago, IL: Chicago University Press.
• Merleau-Ponty, M. (2012). Phenomenology of Perception. London – New York, NY: Routledge.
• Pettersen, T. (2011). The Ethics of Care: Normative Structures and Empirical Implications. Health Care Analysis, 19 (1), 51-64.
• Salice, A., & Schmid, H. B. (Eds.). (2016). The Phenomenological Approach to Social Reality. History, Concepts, Problems. Cham: Springer.
• Sanders, M., & Wisnewski, J. J. (Eds.). (2012). Ethics and Phenomenology. Plymouth, MA: Lexington Books.
• Steinbock, A. J. (2014). Moral Emotions. Reclaiming the Evidence of the Heart. Evanston, IL: Northwestern University Press.
• Szanto, T., & Moran, D. (Eds.). (2016). Phenomenology of Sociality. Discovering the “We”. New York, NY: Routledge.
• Tronto, J. (2013). Caring Democracy. Markets, Equality, and Justice. New York, NY: New York University Press.
• Urban, P. (2014). Toward an Expansion of an Enactive Ethics with the Help of Care Ethics. Frontiers in Psychology, 5, 71-73. doi: 10.3389/fpsyg.2014.01354.
• Urban, P. (2015a). Enactivism and Care Ethics: Merging Perspectives. Filozofia, 70 (2), 119-129.
• Urban, P. (2015b). Enacting Care. Ethics and Social Welfare, 9 (2), 216-222.
• Urban, P. Edith Stein’s Phenomenology of Woman’s Personality and Value. (Herder Verlag, fall 2016). (Forthcoming).
• Varela, F. J., Thompson, E., & Rosh, E. (1991). The Embodied Mind: Cognitive Science and Human Experience. Cambridge, MA: MIT Press.

Article/Publication Details
Views: 4927

TRANSCENDENTAL ANTHROPOLOGY.
FORMATION OF SENSE, PERSONAL I, AND SELF-IDENTITY IN EDMUND HUSSERL AND THEIR RECEPTION IN THE PHENOMENOLOGICAL METAPHYISICS OF LÁSZLÓ TENGELYI

Abstract
The main topics of the following article are Edmund Husserl’s conception of phenomenological anthropology and its reception in László Tengelyi’s philosophy. Thematically the paper is made up of two parts: the first treats the development of Husserl’s notion of the transcendental subject and the particular role the transcendental person played in his idea of a phenomenologically founded anthropology. The second examines the special influence of Husserl’s idea of the transcendental person on Tengelyi’s concept of the history of life (Lebensgeschichte) and on his thought of the metaphysics of contingency and experience. In the first part (which is made up of four sections) I analyze the development of Husserl’s notion of the subject, and I show how Husserl arrives at the concept of the concrete transcendental person in his genetic phenomenological researches of the 1920s. The idea of the transcendental person was the core of Husserl’s late conception of phenomenological anthropology. Husserl’s late concept of the transcendental subject could be characterized as a fragile and complex form of self-identity, and he even used the notions of «life path» («Lebensweg») and «history of life» («Lebensgeschichte») in this context. The crises of human life, crises of self-interpretation became analyzable problems within this sphere and with the means of transcendental phenomenology. The second part (which is made up of two sections) investigates the details of Husserl’s influence on Tengelyi’s work of life, with a special regard on his interpretation of the subject, the experience and metaphysics. Husserl played a fundamental role in the elaboration of Tengelyi’s own notion of self-identity, where self-identity was constituted through certain events of destiny (Schicksalsereignisse), which confronts us with radical alterity and strangeness (Fremdheit). Husserl was also an important source for Tengelyi, when he elaborated on his concept of the passive formation of sense (Sinnbildung) and his metaphysics of contingency. The ultimate foundation of the last formulation of Tengelyi’s phenomenological metaphysics (in his posthumous work, Welt und Unendlichkeit) was the idea of a concrete transcendental person, which we could find in the late Husserl.

Key words
Phenomenology, philosophical anthropology, Edmund Husserl, László Tengelyi, phenomenological metaphysics, transcendental ego, formation of sense (Sinnbildung), self-identity, history of life (Lebensgeschichte).

References

• Gondek, H.-D., & Tengelyi, L. (2011). Neue Phänomenologie in Frankreich. Berlin: Suhrkamp.
• Husserl, E. (1952). Ideen zur einer reinen Phänomenologie und phänomenologischen Philosophie. Zweites Buch: Phänomenologische Untersuchungen zur Konstitution (Hua IV). The Hague: Martinus Nijhoff.
• Husserl, E. (1959). Erste Philosophie (1923/4). Zweiter Teil (Hua VIII). The Hague: Martinus Nijhoff.
• Husserl, E. (1968). Phänomenologische Psychologie. Vorlesungen Sommersemester 1925 (Hua IX). The Hague: Martinus Nijhoff.
• Husserl, E. (1973a). Cartesianische Meditationen und Pariser Vorträge (Hua I). The Hague: Martinus Nijhoff.
• Husserl, E. (1973b). Die Idee der Phänomenologie. Fünf Vorlesungen (Hua II). The Hague: Martinus Nijhoff.
• Husserl, E. (1973c). Zur Phänomenologie der Intersubjektivität. Texte aus dem Nachlass. Erster Teil. 1905-1920 (Hua XIII). The Hague: Martinus Nijhoff.
• Husserl, E. (1973d). Zur Phänomenologie der Intersubjektivität. Texte aus dem Nachlass. Dritter Teil. 1929–35. (Hua XV). The Hague: Martinus Nijhoff.
• Husserl, E. (1975). Logische Untersuchungen. Erster Teil. Prolegomena zur reinen Logik. Text der 1. und der 2. Auflage. (Hua XVIII). The Hague: Martinus Nijhoff.
• Husserl, E. (1976). Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie (Hua VI). The Hague: Martinus Nijhoff.
• Husserl, E. (1977). Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie. Erstes Buch: Allgemeine Einführungin die reine Phänomenologie 1. Halbband: Text der 1.-3. Auflage – Nachdruck (Hua III-1). The Hague: Martinus Nijhoff.
• Husserl, E. (1984). Logische Untersuchungen. Zweiter Teil. Untersuchungen zur Phänomenologie und Theorie der Erkenntnis. In zwei Bänden (Hua XIX). The Hague: Martinus Nijhoff.
• Husserl, E. (1985). Einleitung in die Logik und Erkenntnistheorie. Vorlesungen 1906/07 (Hua XXIV). The Hague: Martinus Nijhoff.
• Husserl, E. (1986). Aufsätze und Vorträge. 1911-1921. Mit ergänzenden Texten (Hua XXV). The Hague: Martinus Nijhoff.
• Husserl, E. (1988). Aufsätze und Vorträge. 1922-1937 (Hua XXVII). The Hague: Martinus Nijhoff.
• Husserl, E. (2001a). Natur und Geist: Vorlesungen Sommersemester 1927 (Hua XXXII). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2001b). Die “Bernauer Manuskripte“ über das Zeitbewußtsein (1917/18) (Hua XXXIII). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2002a). Zur phänomenologischen Reduktion. Texte aus dem Nachlass (1926-1935) (Hua XXXIV). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2002b). Natur und Geist. Vorlesungen Sommersemester 1919 (Hua Materialien IV). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2004). Einleitung in die Ethik. Vorlesungen Sommersemester 1920 und 1924 (Hua XXXVII). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2008). Die Lebenswelt. Auslegungen der vorgegebenen Welt und ihrer Konstitution. Texte aus dem Nachlass (1916-1937) (Hua XXXIX). New York, NY: Springer.
• Husserl, E. (2012). Zur Lehre vom Wesen und zur Methode der eidetischen Variation. Texte aus dem Nachlass (1891-1935) (Hua XXXXI). New York, NY: Springer.
• Husserl, E. (2014). Grenzprobleme der Phänomenologie. Analysen des Unbewusstseins und der Instinkte. Metaphysik. Späte Ethik (Texte aus dem Nachlass 1908-1937) (Hua XXXXII). New York, NY: Springer.
• Luft, S. (2011). Husserl’s Concept of the “Transcendental Person”: Another Look at the Husserl-Heidegger Relationship. In Subjectivity and Life-world in Transcendental Phenomenology (126-158). Evanston, IL: Northwestern University Press.
• Kanoor, A. (2015). Zur Erinnerung an Prof Dr László Tengelyi. Retrieved from: http://www.philosophie.uni-wuppertal.de/fileadmin/philosophie/PDFs_allg/Seminarmaterialien/Tengelyi/In_Memoriam/Kanoor_Tengelyi_zur_Erinnerung.pdf
• Marosán, B. P. (2013). The Concept of Transcendental Ego in Ideas I and II. Retrieved from: https://www.academia.edu/5283393/The_concept_of_transcen­dental_ego_in_Husserls_Ideas_I_and_II
• Staudigl, M. (2011). Zur Phänomenologie zwischenmenschlicher Gewalt. Methode – Problematik – Perspektiven. In G.-J. van der Heiden, K. Novotný, I. Römer, & L. Tengelyi (Eds.), Investigating Subjectivity. Classical and New Perspectives (55-77). Leiden: BRILL.
• Taguchi, S. (2006). Das Problem des Ur-Ich bei Edmund Husserl. Dordrecht: Springer.
• Tengelyi, L. (1998). Der Zwitterbegriff Lebensgeschichte. München: Wilhelm Fink.
• Tengelyi, L. (2007a). Erfahrung und Ausdruck. Dordrecht: Springer.
• Tengelyi, L. (2007b). Narratives Handlungsverständnis. In J. Karen (Ed.), Narrative Ethik. Das Gute und das Böse erzählen (7-63). Berlin: Akademie Verlag.
• Tengelyi, L. (2004). Vom Erlebnis zur Erfahrung. Phänomenologie im Umbruch. In W. Hogrebe (Ed.), Grenzen und Grenzüberschreitungen (788-800). Berlin: Akademie Verlag.
• Tengelyi, L. (2014). Welt und Unendlichkeit. Zum Problem der phänomenologischen Metaphysik. Freiburg – München: Karl Alber.

Article/Publication Details
Views: 3948

FACTICITY, NECESSITY AND CONTIGENCY AT ARISTOTLE AND HUSSERL

Abstract
In his book Welt und Unendlichkeit. Zum Problem phänomenologischer Metaphysik, László Tengelyi has enquired into the possibility of a phenomenological metaphysics. Among the many issues addressed in his book, he thematized a real necessity of a non-apriori kind at Aristotle and Husserl, a necessity which he called «a necessity of the fact». His research settled the basis for the present enquiry, which will examine the relationship between the absolute and the conditional necessity of a fact as well as the contingent or accidental features involved therein at Aristotle and Husserl, insofar as facticity is concerned. I intend to show that although both authors share the view that worldly beings are characterized by their contingency, they differ as to their necessity: Aristotle attributes a contingent necessity to the factual being i.e. to reality, a necessity characterized by its being temporarily conditioned by actuality and which can therefore be defined as the «conditional necessity of a fact». As to Husserl, transcendental phenomenology must, upon the basis of the eidetic method, determine the possibilities out of which the ego constitutes the factual world. He states the necessity of the fact as an eidetic necessity, which has to be grounded on eidetic laws. Later on, I’ll try to show how enquiries into a «metaphysics in new sense» lead to a revision of the meaning of «fact» and to an inversion of the order of foundation as well: The original givenness of the world, the primal I, intersubjectivity and historicity as primal and absolute facts carry the eidetic necessities. Accidental causes, on the other hand, account not only for the contingency of the real but, at Husserl, for the ego’s «essential openness» and its core of primal contingency. In this context, I’ll argue that facticity paired with the accidental allows for the irruption of something new that overwhelms us — an event as Ereignis.

Key words
Aristotle, Husserl, facticity, accidental, necessity, contingency, absolute, event.

References

• Aristotle, (1984). Metaphysics. In J. Barnes (Ed.), The Complete Works of Aristotle. Princeton, NJ: Princeton University Press.
• Aristoteles, (1988). Physik. Vorlesung über Natur. Zweiter Halbband: Bücher V-VIII. Hamburg: Meiner.
• Aristoteles, (1989). Metaphysik. Bücher I(A) — VI(E). Griechisch-Deutsch. Hamburg: Meiner.
• Aristoteles, (1995). De interpretatione. In Philosophische Schriften in sechs Bänden: Vol. 1. Hamburg: Meiner.
• Aristotle, (1997). Metaphysics. Oxford: Clarendon.
• Aubenque, P. (1962). Le problème de l‘être chez Aristote. Paris: PUF.
• Brague, R. (1988). Aristote et la question du monde. Paris: PUF.
• Böhm, R. (1959). Zum Begriff des “Absoluten” bei Husserl. Zeitschrift für philosophische Forschung, 13 (2), 214-242.
• Charlton, W. (1983). Aristotle’s Physics I, II. Oxford: Clarendon.
• Courtine, J.-F. (2003). Les catégories de l’être. Ètudes sur la philosophie ancienne et médievale. Paris: PUF.
• Hartmann, N. (1966). Möglichkeit und Wirklichkeit. Berlin: de Gruyter.
• Held, K. (1966). Lebendige Gegenwart. Die Frage nach der Seinsweise des transzendentalen Ich bei Edmund Husserl, entwickelt am Leitfaden der Zeitproblematik. The Hague: Martinus Nijhoff.
• Husserl, E. (1950). Cartesianische Meditationen und Pariser Vorträge (Hua I). The Hague: Martinus Nijhoff.
• Husserl, E. (1976). Ideen zu einer reinen Phänomenologie und hänomenologischen Philosophie. Erstes Buch (Hua III/I). The Hague: Martinus Nijhoff.
• Husserl, E. (1952). Ideen zur einer reinen Phänomenologie und phänomenologischen Philosophie. Zweites Buch: Phänomenologische Untersuchungen zur Konstitution (Hua IV). The Hague: Martinus Nijhoff.
• Husserl, E. (1956). Erste Philosophie (1923/1924). Erster Teil. Kritische Ideengeschichte. (Hua VII). The Hague: Martinus Nijhoff.
• Husserl, E. (1959). Erste Philosophie (1923/1924). Zweiter Teil. Kritische Ideengeschichte (Hua VIII). The Hague: Martinus Nijhoff.
• Husserl, E. (1968). Phänomenologische Psychologie. Vorlesungen Sommersemester 1925 (Hua IX). The Hague: Martinus Nijhoff.
• Husserl, E. (1973a). Zur Phänomenologie der Intersubjektivität, Texte aus dem Nachlaß. Zweiter Teil (1921-1928) (Hua XIV). The Hague: Martinus Nijhoff.
• Husserl, E. (1973b). Zur Phänomenologie der Intersubjektivität. Texte aus dem Nachlaß. Dritter Teil (1929–1935) (Hua XV). The Hague: Martinus Nijhoff.
• Husserl, E. (2001). Die “Bernauer Manuskripte” über das Zeitbewußtsein (1917/18) (Hua XXXIII). Dordrecht: Kluwer Academic Publishers.
• Husserl, E. (2008). Die Lebenswelt. Auslegungen der vorgegebenen Welt und ihrer Konstitution. Texte aus dem Nachlass (1916-1937) (Hua XXXIX). New York, NY: Springer.
• Husserl, E. (2014). Grenzprobleme der Phänomenologie. Analysen des Unbewusstseins und der Instinkte. Metaphysik. Späte Ethik (Texte aus dem Nachlass 1908-1937) (Hua XXXXII). New York, NY: Springer.
• Kern, I. (1975). Idee und Methode der Philosophie. Leitgedanken für eine Theorie der Vernunft. Berlin: de Gruyter.
• Landgrebe, L. (1982). Faktizität und Individuation. Hamburg: Meiner.
• Taguchi, S. (2006). Das Problem des “Ur-Ich” bei Edmund Husserl. Die Frage nach der selbstverständlichen “Nähe” des Selbst. Dordrecht: Springer.
• Tengelyi, L. (2007). Erfahrung und Ausdruck, Phänomenologie im Umbruch bei Husserl und seinen Nachfolgern. Dordrecht: Springer.
• Tengelyi, L. (2014). Welt und Unendlichkeit. Zum Problem phänomenologischer Metaphysik. Freiburg – Müchen: Alber.
• Vuillemin, J. (1996). Necessity and Contingency, the Master Argument. Stanford, CA: CSLI.