Hyletic and Kinetic Facticity of the Absolute Flow and World Creation

  • Natalie Depraz
Part of the Contributions to Phenomenology book series (CTPH, volume 41)


The Lectures Husserl gave in 1908 were concerned with the constitution of space. By studying the process of perception, the phenomenologist opens the way to the idea that the in-formation of sense-materials through noetic functions of apprehension amounts to a “creation” of nature itself, which is due to that perceptual consciousness itself. Instead of creation one would have expected the word “constitution.” How is the perceptual activity of consciousness able to be the creator of nature as a whole? What is that power of perception? Another question is: How is there to be a creation without any kind of temporality? Even if the above quotation does not mention time at all, it is well known that the act of perception involves a temporalization in the form of a teleology: an object is perceived through an indefinite succession of partial perceptual acts. Although each one is able to give the object itself, the whole process of perception is temporalized. The question is then: If creation is also a sudden creation of time out of timelessness, which kind of creation will be able to be a movement of temporalizing in the same way as the perception of consciousness?


Kinetic Facticity Methodic Scheme French Translation Perceptual Consciousness Absolute Flow 
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    Edmund Husserl, Ding und Raum Vorlesungen 1907, ed. Ulrich Claesges, Husserliana XVI (The Hague: Martinus Nijhoff, 1973), §49, 179.Google Scholar
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    The translation of the German „erlebt“ is not easy: In his Guide to Translating Husserl (The Hague: M. Nijhoff, 1973), 46, D. Cairns suggested “mental”; in his article “The Emergence of an Absolute Consciousness in Husserl’s Early Writings on Time-Consciousness,” in Husserl: Expositions and Appraisals (Notre Dame, Indiana: Notre Dame University Press, 1977), 87, J. Brough gives “experienced” as opposed to “perceived.” We choose to translate by “lived” in order to insist on the process of the immanent living (Erleben) of consciousness “before” intentionality but giving the possibility of an “immanent transcendence.”Google Scholar
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    Such an articulation can also be found in the last two theses of Ludwig Landgrebe’s „Das Problem der passiven Konstitution,“ in Faktizität und Individuation (Hamburg: F. Meiner Verlag, 1982), 73: „Die Funktionen der Leiblichkeit gehören zu den Funktionen der passiven Vorkonstitution und damit zur ‘transzendentalen Subjectivität’”; „Das urströmende Geschehen der ‘transzendentalen Subjektivität’ ist als kreativer Prozeß zu verstehen.“Google Scholar
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    Cf. Klaus Held’s same criticism in Lebendige Gegenwart (Den Haag: M. Nijhoff, 1966) and his article „Phänomenologie der Zeit nach Husserl, » Perspektiven der Philosophie, Bd. 7,1981,185–221.Google Scholar
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    Cf. Landgrebe, 77 and 85. By asserting that the first phenomenological question is the one of world-origin, Fink also claimed to link strongly creation and constitution.Google Scholar
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© Springer Science+Business Media Dordrecht 2000

Authors and Affiliations

  • Natalie Depraz
    • 1
  1. 1.CNRSParisFrance

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