Abstract
The very act of examining the problem of the Self and the Other within the framework of phenomenology necessarily implies a two-fold approach, or at least the possibility of opening one’s mind to a double perspective. First, we approach the theme in terms of intersubjectivity by which we attempt to describe the different levels and modalities of the dichotomy. Secondly, by closely examining the tensions which this approach introduces into phenomonology, we are led to the limits of Husserlian egology and we find ourselves in contradiction to phenomonology itself. The first perspective does justice to the validity of the phenomenological analysis of the relationship between the self and the other; the second questions the conjecture of the powerlessness that phenomenology has of apprehending the reality of the other.
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Notes
Cf. Die Seelenburg, in Edith Steins Werke (ESW) VI, Nauwelaerts-Herder, 1962, p. 65, in which we read regarding Pfänder: “Eine entschiedenere Absage an die Psychologie ohne Seele ist kaum denkbar.”
It is a question of distinguishing between the attachment properly spiritual which Edith Stein had for Teresa of Avila, and her interpretation of the Teresian psychology as theory of the dynamic structure of the soul, a theory which is perfectly valid outside all reference to the mystical life.
Cited by Sr. Teresia Renata de Spiritu Sancto in Edith Stein, Eine grosse Frau unseres Jahrhunderts, Herder, 1957, p. 46.
Op. cit., p. 32: “That summer, Husserl was giving a course on `Natur und Geist’ ”. See also Roman Ingarden, Bemerkungen zum Problem Idealismus-Realismus in Festschrift Edmund Husserl, 1929, p. 185, note 1, where he makes allusion to this course.
Preface to Wesen und Form der Sympathie, 1923. Edith Stein’s work is quoted three times in the body of this study.
Allusion is made to Ingarden’s study on Intuition und Intellekt bei Henri Bergson, Jahrbuch V.
Cf. Tran-Duc-Thao, Phénoménologie et Matérialisme dialectique,Paris, Ed. Minh-Tân, 1951, pp. 93–4, where the author analyses the essential themes of Ideen II. Here, Husserl indeed re-works the perspectives opened by this course of the summer of 1914 on Natur und Geist.
Beiträge zur Begründung…, Schlussbetrachtungen, Die prinzipielle Scheidung von psychischem und geistigen Sein, p. 267ss.
Geist still has here only a purely anthropological meaning.
Op. cit., p. 267.
Op. cit., p. 268.
Op. cit., p. 179.
Op. cit., p. 280.
Cf.,relative to this subject, Christliche Frauenbildung in ESW V, Die Frau,in which E. S. utilizes three literary texts to extricate a typology of the feminine soul. The “type” is intermediary between abstract generality and individuality. Pp. 46–52.
ESW VI, Welt und Person.
Cf., Christliches Frauenleben,in Die Frau,p. 46: “Those who have reflected on the possibilities of science always had to admit the infinitely more problematic character of the comprehension of the individual than of the comprehension of the general.”
Dieontische Struktur, p. 153.
Ibid., pp. 162–63.
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Secretan, P. (1977). The Self and the Other in the Thought of Edith Stein. In: Tymieniecka, AT. (eds) The Self and the Other. Analecta Husserliana, vol 6. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-3463-9_9
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