Abstract
These words of Edmund Husserl, taken from a manuscript,1 would seem to turn the customary image of his phenomenological enquiry upside down. Here the image I am referring to is that of systematic, rigorous and therefore ‘objective’ research with a view to establishing ‘how things stand’. The affirmation just quoted may therefore be the cause of scandal, because it seems to cast doubt on the whole of Husserl’s programme as stated in Philosophie als strenge Wissenschaft. There is, however, a general remark I should like to make before going any further with the analysis of the passage with which we are here concerned. All the great thinkers have had a series of interpreters, they created philosophical schools and movements that tried more or less explicitly to “conserve” the basic ideas of the master, to ‘keep them alive’. In fact, however, interpretations are valid only inasmuch as they are also “betrayals” and none, not even the most faithful, has ever succeeded in bringing out the “true” Plato, the “true” Descartes, the ‘true’ Hegel, and so on.
Also erste Epoche: ‘Abstraktion’ hinsichtlich aller Wissenschaften bezw. ihres ‘Vorurteils’ der Objektivität. Die von diesem Vorurteil geleitete Wissenschaft gehört selbst zur Konkretion meiner Lebensumwelt (Europäische Wissenschaft).
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Notes
MS. trans. A V 15, Lebenswelt vor der Wissenschaft (1930,1932), p. 9.
Erste Philosophie II, Husserliana, vol. VIII, p. 249.
Die physisch-naturale Struktur der Welt… (1931).
An interesting study in this sector has been carried out by D. A. Conci in L’ universo artificiale — Per un’epistemologia fenomenologica, Rome 1979.
MS. trans. B IV, Zur “6” Meditation (1933,1934).
MS. trans. K III 22, Paragraph 8a — Arbeit an dem geplantem Paragraph vor Galilei.
MS. trans. B 10 XIII without title, 1930-1932.
MS. trans. E III 7, Der Mensch im Schicksal, Religion und Wissenschaft (1934) and MS. trans. A VII 9, Horizont (1933).
MS.trans.B 10 XIII.
E. Nicoletti’s enquiries are tending in this direction, especially his essay entitled “Per una fenomenologia ermeneutica,” in Aquinas, 2—3, 1980, and his contribution “Religione e fenomenologia ermeneutica,” in A. Molinaro (Editor), Le metodologie della ricerca religiosa, Rome 1983.
MS. trans. A VII 13, Vorgegebenheit-Wissenschaft (1921,1928,1930).
Ideen zu einer Phänomenologie und phänomenologischen Philosophie, Erstes Buch, Husserliana, Vol. III, par. 75.
As regards the process of categorization between the identification of the pure eidos and the method of idealization peculiar to mathematical speculation, see Ideen II, par. 10, Logische Untersuchungen VI; for the differences within this process between generalization and formalization see Ideen I, par. 13, and Erfahrung und Urteil, par. 90.
Thoroughly revised applications of the phenomenological method have been undertaken by D. A. Conci; in this connection see especially his essay entitled “Le ragioni degli altri. Idee per una metamorfosi antropologica,” in II Contributo, No. 2,1979.
MS. trans. A VII 5, “In der Welt leben” (1933).
I Sepolcri, Verse 91.
La Scienza Nuova, Naples, 1744.
Among the numerous contributions that stand out on account of their originality one might mention: “Man the Creator and His Triple Telos,” in Analecta Husserliana, Vol. IX, 1979, and “Natural Spontaneity in the Translacing Continuity of Beingness,” in Analecta Husserliana, Vol. XIV, 1983.
Cf. La Mètaphor vive, Paris 1975. But this was also brought out very clearly by P. Ricoeur’s own interventions on the occasion of the congress dedicated to his thought and organized by the World Phenomenology Institute: P. Ricoeur ou l’herméneutique de l’action, Paris, 16-19 June 1983.
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Bello, A.A. (1986). The Development of the Sciences in Relation to Human Life Existence Irreducible to Scientific Vision. In: Tymieniecka, AT. (eds) The Phenomenology of man and of the Human Condition. The Yearbook of Phenomenological Research, vol 21. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-4596-8_4
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