Abstract
One of the most contentious problems of contemporary philosophy revolves around the relation between idealism and realism in phenomenology. Husserl’s early students were the first to raise the question about the relation, noting a change of perspective from his Logical Investigations (1900–1901) to his subsequent works, including The Idea of Phenomenology (1907) and Ideas Pertaining to a Pure Phenomenology and a Phenomenological Philosophy (1913). Adolf Reinach was one of these students, and as Husserl’s assistant, he exercised a great influence on his own student Edith Stein.
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Notes
- 1.
Heraclitus, Fr.1, in Freeman, Ancilla to the Pre-Socratic Philosophers, 25.
- 2.
Ibid., Parmenides, section 6, 44.
- 3.
Edith Stein, Selbtsbildnis in Briefen. Briefe an Roman Ingarden, in Edith Stein Gesamtausgabe, vol. 4, Einleitung von H. B. Gerl- Falkovitz. Bearbeitung und Anmerkungen von Maria Amata Neyer O.C.D., Fußnoten mitbearbeitet von Eberhard Avè-Lallement (Freiburg im Breisgau: Herder, 2001), 20- II- 1917, 46.
- 4.
Ibid., Briefe 3-II-1917, 40.
- 5.
Edith Stein, “Was ist die Phänomenologie,” in Teologie und Philosophie, 66 (1991), 573.
- 6.
Ibid. Edith Stein refers to § 49 of Ideas where Husserl writes: “… it then becomes evident that while the being of consciousness…would indeed be necessarily modified by an annihilation of the world of physical things, its own existence would not be touched.”, 110.
- 7.
Ibid., 573.
- 8.
Edith Stein, Husserls Phänomenologie und die Philosophie des heiligen Thomas von Aquin. Versuch einer Gegenüberstellung. Festschrift Edmund Husserl zum 70. Geburtstag in Ergänzungsband zum Jahrbuch für Philosophie und Phänomenologische Forschung (Tübingen: Max Niemeyer Verlag, 1929), 326.
- 9.
Ibid.
- 10.
Ibid. 328.
- 11.
See Gianfranco Basti, “Ontologia formale. Tommaso d’Aquino e Edith Stein ( Formal Ontology: Thomas Aquinas and Edith Stein)”, 107–385, and Angela Ales Bello, “Fenomenologia e ontologia, (Phenomenology and Ontology)”, 17–66, both in Edith Stein Hedwig Conrad-Martius Gerda Walther. Fenomenologia della persona, della vita e della comunità (Phenomenology of the Person, Life, and Community) (Bari: Laterza, 2011).
- 12.
Edith Stein, Potenz und Akt. Studien zu einer Philosophie des Seins, Eingeführt und bearbeitet von H. R. Sepp, in Edith Stein Gesamtausgabe, vol. 10, (Freiburg: Herder, 2005). English translation: Potency and Act: Studies Toward a Philosophy of Being, edited by L. Gelber and R. Leuven, O.C.D., Introduction by H.R. Sepp and Translation by Walter Redmond (Washington, D. C.: ICS Publications, 2009). Hereafter cited as PA.
- 13.
Hedwig Conrad-Martius, Metaphysische Gespräche (Halle: Max Niemeyer, 1921).
- 14.
PA, 351.
- 15.
Ibid. 355.
- 16.
Ibid.
- 17.
Ibid. 358.
- 18.
Ibid.
- 19.
Ibid. 359.
- 20.
Ibid. 360.
- 21.
Ibid.
- 22.
Ibid. 360–361.
- 23.
APS.
- 24.
APS, § 33, 202.
- 25.
Ibid., 202.
- 26.
See Angela Ales Bello, “Husserl interprete di Kant,” in Aquinas, 1–2, 2005.
- 27.
PA, 362.
- 28.
Ibid., 363.
- 29.
Edmund Husserl, Ding und Raum, ed. U. Claeges, in Husserliana, vol. 16 (Den Haag: Nijhoff, 1973). English translation: Thing and Space: Lectures of 1907, trans. R. Rojcewicz, (Dordrecht: Kluwer, 1997).
- 30.
Thing and Space, 117.
- 31.
Ibid.
- 32.
Ibid., 118.
- 33.
Ibid.
- 34.
Ibid., 121.
- 35.
Ibid.
- 36.
Ibid.
- 37.
Vincenzo Costa agrees with this interpretation, which he believes one must uphold, if one continues to deepen one’s analysis of Husserl’s texts: “This is the intention of Husserl when he places phenomenology on a transcendental level: to construct a non-naïve realism that is grounded and, therefore, capable of overcoming the objections of skeptics.” Edmund Husserl, La questione della cosa e il realismo in Edmund Husserl, La cosa e lo spazio. Lineamenti fondamentali di fenomenologia e critica della ragione, tr. it. di A. Caputo e M. Averchi, Introduzione di Vincenzo Costa (Rubettino: Soveria Mannelli, 2009), xix.
- 38.
Thing and Space, 137.
- 39.
Ibid., 140.
- 40.
Ibid., 142.
- 41.
Ibid., see title of chapter 10, 157.
- 42.
This link is clearly one of identity: “… which finds its pure expression in the statement that the different perceptions intend or present the same thing”, ibid., 23.
- 43.
We are dealing here with a spatio-temporal synthesis that individuates the thing, which has its own space and time in relation to the I.
- 44.
Thing and Space, 69.
- 45.
CM, 60.
- 46.
Ideas I, section 90.
- 47.
Ibid., 219–220.
- 48.
Ibid., 134.
- 49.
Edmund Husserl, Intersubjektivität II, 302.
- 50.
See my books, Sul problema di Dio e Edmund Husserl and The Divine in Husserl and Other Explorations.
- 51.
See chapter two, section 2.
- 52.
PA, 374–375.
- 53.
Edmund Husserl, Intersubjektivität III, number 22.
- 54.
CM, § 41, 86.
- 55.
Ibid.
- 56.
Ibid.
- 57.
CM, § 64.
- 58.
PA, 361.
- 59.
Edith Stein, Finite and Eternal Being: An Attempt to an Ascent to the Meaning of Being, translated by K. F. Reinhardt (Washington, D. C.: ICS Publications, 2002), Chapter II. In this text, Stein notes that the starting point of her investigation is traceable in being proper of the unity of lived experiences and the pure I.
- 60.
Ibid., 295.
- 61.
Ibid.
- 62.
I consider this to be the highpoint of Edith Stein’s thought, as I suggest in my book Edith Stein o dell’armonia. Esistenza, Pensiero, Fede (Rome: Studium, 2010).
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Bello, A.A. (2015). Transcendental Idealism Revisited. In: The Sense of Things. Analecta Husserliana, vol 118. Springer, Cham. https://doi.org/10.1007/978-3-319-15395-7_6
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