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Between 1890 and 1900, Husserl's philosophical interests expanded from mathematics to a concern with logic and epistemology. At the same time, however, scientific assumptions and constructs “flow back into” everyday lifeworldly language and experience, so that, for instance, I may refer to my own body in anatomical terms as a matter of course, or offer causal explanations (rather than experiential descriptions) of my own bodily condition, even in a casual conversation with a friend. He maintained that a phenomenological theory of intentionality based on Husserl's insights cannot be non-relational. The signifier does not add any value to a language-act, this is what is key in Husserlian philosophy. Husserl’s philosophy is exactly like Davidson’s in that sense, but far more elaborate. After suspending the unquestioned validity of naturalistic presuppositions concerning the body, then, the next step is to retrieve the body of experience, and Husserl employs various pivotal distinctions in order to open up the experience of embodiment for phenomenological investigation. The present article is therefore based on texts from all periods, and the copious amount of relevant material has been organized in terms of four main tasks of a Husserlian phenomenology of embodiment: bringing naturalistic presuppositions about the body to light; setting aside the naturalized body in favor of embodied personhood; offering phenomenological descriptions of the structure of embodied experience; and demonstrating that transcendental (inter)subjectivity itself must be thought as kinaesthetic consciousness. Regardless, it needs to be removed of all mysticism or transcendental relationships, like that of perhaps Plato’s world of Ideas or whatever other superhuman language-object connections. We do not perceive the connection between experiences as an object of experience, so how shall we think of this strange Husserlian “self”? Yet he continued by conducting a careful investigation of the psychic acts in and through which logical structures are given; these investigations too could give the impression of being descriptive psychological investigations, though they…. Husserl’s logical investigations are very important philosophical works. Thus the Husserlian tradition is not merely a tradition of texts to comment upon or argue against, but a permanent possibility of checking descriptive claims against the touchstone of the appropriate experiential evidence so as to confirm or correct such claims. This, then, is another example of a Husserlian critique of presuppositions: he does not naively assume “space” as a pregiven framework for embodied perception and action (for example, as some kind of ready-made “container”), but devotes many pages to the experiential evidence that is at stake in the givenness of various types or levels of “space,” including not only the most immediate, “preobjective” space, but the infinite and homogeneous space of the natural sciences. The work has been praised by philosophers for helping to discredit psychologism, Husserl's opposition to which has been attributed to the philosopher Gottlob Frege's criticism of his Philosophy of Arithmetic (1891). In Husserl, good and bad philosophy could probably be reduced to the ability to describe it. The Logical Investigations comprise two volumes. This seem to boil down to a certain directionality, finding a similar location in space, or a similar wish, dream, desire, etc. Husserl therefore speaks of all such bodily movement as pertaining to the I in a broad sense that encompasses, but also includes more than, the active, awake I. But the lived motility in which kinaesthetic consciousness holds sway is more typically experienced as reversible: having turned my head to the left, I can turn it back to the right; having extended my hand, I can withdraw it; having gone in one direction, I can retrace my steps. Turning my head allows me to see farther to my left than if eye movements alone were involved, and turning my torso expands my view beyond what eye and head movements can offer together—but whatever combination of eye, head, and torso movements is swung into play when I hear the splash in the birdbath, “turning to the left” will eventually allow me to bring what initially appeared only at (or beyond) the left-hand periphery of the visual field into the center of the field. Reproduction Date: Logical Investigations (German: Logische Untersuchungen) is a work of philosophy by Edmund Husserl, published in two volumes in 1900 and 1901, with a second edition in 1913 and 1921. Between what has been experienced and what is experienced there is no difference, in the same way that what has been reminisced does not differ from reminiscing. No baseless assumptions shall be made in metaphysical matters, no hierarchies of experience, nothing of the sort. This differs slightly from the latter Husserl, if I recall correctly, and isn’t as open to the criticism of Sartre. But to express it, and make knowledge into a third-person activity, or a social activity, requires something very special. Rather than automatically accepting these assumptions, Husserl brings them to light; traces their historical development; establishes the limits of their legitimacy; and offers an alternative account of “consciousness” or “subjectivity,” an account that relies on rigorous philosophical methods and on a radical turn to the evidence of lived experience, rather than on the assumptions and methods of natural-scientific cognition. So there are the contents of perception that create intentional objects, as such, and then there are the individual perceptual experiences that are not acts as such, and are not “objects” as of yet, but can easily be used to create intentional objects, to identify an object, for example. However, he criticized the first edition of the Logical Investigations for sharply distinguishing between "the thing as given to us" and the thing-in-itself, a standpoint he considered comparable to Kant's. It has long been known that the text posthumously published in 1952 as Ideas 2 had been shaped by not one, but two editors, Edith Stein and Ludwig Landgrebe (each of whom worked on the text while serving as Husserl’s assistant). Logische Untersuchungen. Recognition of objects, the ability to denote the experience of white as white, is not based on perception alone. Are you certain this article is inappropriate? Similarly, the kinaesthetic experience of speaking, singing, or crying out is paired with sounds appearing in the same audial field in which other sounds are given. One way to refer to this invariant structural feature of embodied experiencing (of which my current relation to the plants in my garden is but one of innumerable possible variations—each of us could contribute a different example, but they would all be examples “of” the same experiential structure) is to speak of the lived body as the “nullpoint of orientation.” But Husserl’s account is more nuanced than this. Ultimately the meaning-giving acts are what drive and “decides the character” of the expressive acts. It may perhaps be mere convention, but it relies on the self-evidence of experience, and the expressive act is so inextricably linked to it that there is no way to genuinely separate them either. The basic structures of how we should think knowledge are among the most useful. Accordingly, Husserl not only provides a critique of the presupposition of the “psychophysical” (and of the lived body as a physical body), but opens up several further ways in which a phenomenology of embodiment can be pursued. Let us begin by sketching Husserl’s response to the philosophical and scientific tradition in which he found himself—and in particular to the naturalism of the positivistic natural sciences, which he addresses through a critique of its presuppositions. The constitution of a genuinely homogeneous, objective, three-dimensional space requires the contribution of others, for whom I myself am indeed “over there,” inhabiting one among many possible “there’s.” Thus space-constitution is tied up with the Husserlian theme of intersubjectivity, which is also a key motif in his phenomenology of embodiment. And recognition itself is a complex relationship between past experiences and intentional objects, closely linked to the presenting consciousness and the imagination. He credited Husserl with introducing a "rich and insightful approach to psychic life" in the Logical Investigations. Thus Husserl’s recourse to “kinaestheses” does not refer to “sense data” (for example, sensations pertaining to muscles or joints) postulated as “ingredients” of perceptual experience (for instance, of my own limbs given to me as material objects moving in space), but to the sheer experience of the subjective capability for movement per se (including the “I could” already mentioned) and to its organization into kinaesthetic systems, each with its own (multidimensional) leeway of movement possibilities. References. We are individuals, we are solipsistically in the world. Another distinction comes between the thinking and the thought, where the former is “primary” and holds “intensity” while the other does not. Revista de Filosofía,[35] John Scanlon in the Journal of Phenomenological Psychology,[36] John J. Drummond in the International Journal of Philosophical Studies,[37] Victor Biceaga in the Journal of the History of the Behavioral Sciences,[38] Richard Tieszen in Philosophia Mathematica,[39] Mariano Crespo in Revista de Filosofía,[40] Juan Sebastián Ballén Rodríguez in Universitas Philosophica,[41] Witold Płotka in Coactivity / Santalka,[42] Manuel Gustavo Isaac in History & Philosophy of Logic,[43] Mikhail A. Belousov in Russian Studies in Philosophy,[44] Victor Madalosso and Yuri José in Intuitio,[45] Findlay in The Philosophical Forum,[46] and Andrea Marchesi in Grazer Philosophische Studien.
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