Alterity and Facticity: New Perspectives on Husserl by Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)

By Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)

Husserl's phenomenology has usually been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. this present day, this common interpretation has to be considered as being outmoded, because it supplies yet a truly partial and restricted photograph of Husserl's considering. the ongoing ebook of Husserl's examine manuscripts has disclosed analyses that have made it essential to revise and alter a few average readings.
This anthology records the hot improvement in Husserl study. It comprises contributions from a few younger phenomenologists, who've all defended their dissertation on Husserl within the nineties, and it provides a brand new form of interpretation which emphasizes the size of facticity, passivity, alterity and ethics in Husserl's thinking.

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Passive means here purely receptive and even causal. We will therefore have to show that a passive imagination can still be a real phenomenological possibility. 45. See Sartre, 1940. 46. Although Sartre is here very far from any onto-theo-Iogical (at best Thomist) model of theology, the question arises whether he would not be quite close to a specific version of negative theology. 47. For these non- or pre-phenomenological conceptions of passive imagination, see the Cartesian bodily dependent imagination or the Biranian passive phantasy.

Previous generations, be they near to us or remote, as well as future generations, help to build up a common chain of generativity, the main rhythm of which is the succession of births and deaths l7 . Even if history is fractured, and even if species encounter and undergo mutations, the main values and cultural goods continue to be perpetuated and transmitted. This allows us both to presume and to anticipate the general form of a continuity transmitted from the present across to the future I8. Unlike primary passivity, such a communal mode of appearing of passivity has no absolute character: communally sedimented lived experiences are (to be) re-activated or re-actualized at every moment and by every member of the community l9.

At every moment and in every place, we discover that we are not exactly the same as we were the moment before. However, although the ego is constituted as an opaque consciousness by this originally temporal and spatial self-alterity, awareness of this same opacity is not precluded thereby. Not only are we directly affected by the alterity we find in ourselves: this same alterity also represents our highest form of freedom in so far as we may be lucid about inner affection and about the right means to use in order to make it become ever more stable.

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