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Author:   Edmund Husserl
Publisher:   Springer
Imprint:   Kluwer Academic Publishers
Edition:   5th 1977 ed.
Dimensions:   Width: 15.20cm , Height: 1.00cm , Length: 22.90cm
Weight:   0.590kg
ISBN:  

9789024700684

ISBN 10:   902470068
Pages:   176
Publication Date:   31 July 1977
Audience:   College/higher education ,  Professional and scholarly ,  Postgraduate, Research & Scholarly ,  Professional & Vocational
Format:   Paperback
Publisher's Status:   Active
Availability:   In Print  
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Table of Contents

"1. Descartes' Meditations as the prototype of philosophical reflection.- 2. The necessity of a radical new beginning of philosophy.- First Meditation. The Way to the Transcendental Ego.- 3. The Cartesian overthrow and the guiding final idea of an absolute grounding of science.- 4. Uncovering the final sense of science by becoming immersed in science qua noematic phenomenon.- 5. Evidence and the idea of genuine science.- 6. Differentiations of evidence. The philosophical demand for an evidence that is apodictic and first in itself.- 7. The evidence for the factual existence of the world not apodictic; its inclusion in the Cartesian overthrow.- 8. The ego cogito as transcendental subjectivity.- 9. The range covered by apodictic evidence of the ""Iam"".- 10. Digression: Descartes' failure to make the transcendental turn.- 11. The psychological and the transcendental Ego. The transcendency of the world.- Second Meditation. The Field of Transcendental Experience Laid Open in Respect of its Universal Structures.- 12. The idea of a transcendental grounding of knowledge.- 13. Necessity of at first excluding problems relating to the range covered by transcendental knowledge.- 14. The stream of cogitationes. Cogito and cogitatum.- 15. Natural and transcendental reflection.- 16. Digression: Necessary beginning of both transcendental ""purely psychological"" reflection with the ego cogito.- 17. The two-sidedness of inquiry into consciousness as an investigation of correlatives. Lines of description. Synthesis as the primal form belonging to consciousness.- 18. Identification as the fundamental form of synthesis. The all-embracing synthesis of transcendental time.- 19. Actuality and potentiality of intentional life.- 20. The peculiar nature of intentional analysis.- 21. The intentional object as ""transcendental clue"".- 22. The idea of the universal unity comprising all objects, and the task of clarifying it constitutionally.- Third Meditation. Constitutional Problems. Truth and Actuality.- 23. A more pregnant concept of constitution, under the titles ""reason"" and ""unreason"".- 24. Evidence as itself-givenness and the modifications of evidence.- 25. Actuality and quasi-actuality.- 26. Actuality as the correlate of evident varification.- 27. Habitual and potential evidence as functioning constitutively for the sense ""existing object"".- 28. Presumptive evidence of world-experience. World as an idea correlative to a perfect experiential evidence.- 29. Material and formal ontological regions as indexes pointing to transcendental systems of evidence.- Fourth Meditation. Development of the Constitutional Problems Pertaining to the Transcendental Ego Himself.- 30. The transcendental ego inseparable from the processes making up his life.- 31. The Ego as identical pole of the subjective processes.- 32. The Ego as substrate of habitualities.- 33. The full concretion of the Ego as monad and the problem of his self-constitution.- 34. A fundamental development of phenomenological method. Transcendental analysis as eidetic.- 35. Excursus into eidetic internal psychology.- 36. The transcendental ego as the universe of possible forms of subjective process. The compossibility of subjective processes in coexistence or succession as subject to eidetic laws.- 37. Time as the universal form of all egological genesis.- 38. Active and passive genesis.- 39. Association as a principle of passive genesis.- 40. Transition to the question of transcendental idealism.- 41. Genuine phenomenological explication of one's own ""ego cogito"" as transcendental idealism.- Fifth Meditation. Uncovering of the Sphere of Transcendental Being as Monadological Intersubjectivity.- 42. Exposition of the problem of experiencing someone else, in rejoinder to the objection that phenomenology entails solipsism.- 43. The noematic-ontic mode of givenness of the Other, as transcendental clue for the constitutional theory of the experience of someone else.- 44. Reduction of transcendental experience to the sphere of ownness.- 45. The transcendental ego, and self-apperception as a psychophysical man reduced to what is included in my ownness.- 46. Ownness as the sphere of the actualities and potentialities of the stream of subjective processes.- 47. The intentional object also belongs to the full monadic concretion of ownness. Immanent transcendence and primordial world.- 48. The transcendency of the Objective world as belonging to a level higher than that of primordial transcendency.- 49. Predelineation of the course to be followed by intentional explication of experiencing what is other.- 50. The mediate intentionality of experiencing someone else, as ""appresentation"" (analogical apperception).- 51. ""Pairing"" as an associatively constitutive component of my experience of someone else.- 52. Appresentation as a kind of experience with its own style of verification.- 53. Potentialities of the primordial sphere and their constitutive function in the apperception of the Other.- 54. Explicating the sense of the appresentation wherein I experience someone else.- 55. Establishment of the community of monads. The first form of Objectivity: intersubjective Nature.- 56. Constitution of higher levels of intermonadic community.- 57. Clarification of the parallel between explication of what is internal to the psyche and egological transcendental explication.- 58. Differentiation of problems in the intentional analysis of higher intersubjective communities. I and my surrounding world.- 59. Ontological explication and its place within constitutional transcendental phenomenology as a whole.- 60. Metaphysical results of our explication of experiencing someone else.- 61. The traditional problems of ""psychological origins"" and their phenomenological clarification.- 62. Survey of our intentional explication of experiencing someone else.- Conclusion.- 63. The task of criticizing transcendental experience and knowledge.- 64. Concluding word."

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