Husserlian Analysis Research Articles

Life and repetition in Husserl's analyses from the first half of the 1920s

AbstractIn his later writings, Husserl posits the original life of transcendental consciousness as the ultimate subject of phenomenological inquiry. Through self‐criticism in his work, Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Husserl realises that the transcendence of representation remains unnoticed after the transcendental reduction. Consequently, he develops the method of apodictic reduction to reveal what is apodictic in consciousness. This method specifically reveals the living presence, as well as the constitution of immanent consciousness, to which the transcendence of representation belongs. Husserl refers to this transcendence as the first transcendence, in contrast to the second transcendence of the constitution of the world. The constitution of the first transcendence is not separate from the living streaming presence but rather belongs to the life of consciousness itself. And it is only through this transcendence of representation that the identifiable (and re‐identifiable) I with its life is constituted.

Terapi Al-Qur’an untuk Menyembuhkan Penyakit:

Nowadays, there are several alternative treatments undertook by certain practitioners to cure a person's illness. The diseases they treat are physical or non-physical. Physical disease is a disease that can be identified by medical science, while non-physical disease cannot be identified by medical science, it is called a non-medical disease. Physical ailments are examined and prescribed by doctors or other health professionals to relieve or cure the ailments. On the other hand, non-physical ailments are given alternative treatments such as prayer or certain herbs. The problems investigated in this study are as follows. First, the phenomenon of Quranic therapy to cure physical and non-physical ailments in Sumenep. Second, the meaning of Quranic therapy to cure physical and non-physical diseases in Sumenep. Third, the view of phenomenological theory on Quranic therapy to cure physical and non-physical diseases in Sumenep. The phenomenological approach is used to analyze data about Quranic therapy to cure physical and non-physical ailments. The meaning or essence behind the phenomenon is analyzed by releasing the surrounding empirical data and situation. The results of this study are, first: Surah Muhammad is often used for the treatment of ailments by the Sumenep Pragaan community. Sick people are recited the surah in the hope that their illness will be cured. The reading of Surah Muhammad for treatment is sometimes collaborated with readings other than the Qur'an such as burdah, ratibul haddad, or shalawat nariyah. In addition to the tradition of reciting Surah Muhammad, there is also a ruqyah tradition for treatment. Ruqyah is the practice of Al-Qur'an therapy carried out by Jam'iyah Ahl al-Ruqyah Aswaja (JRA) Sumenep to treat physical and non-physical ailments suffered by people in Sumenep Regency. Ruqyah therapists recite selected verses in performing Quranic therapy. Second, the meaning of reciting the verses of the Quran for medical treatment or non-medical therapy is actually an intermediary. In other words, healing is not determined by these readings. Third, the final stage of Husserl's phenomenological analysis is transcendental reduction, understanding phenomena by tracing the roots in the consciousness that manifests itself so that pure existence or subjects can be found. The pure existence or subject of reciting surah Muhammad, Surah al-Falak, and other verses in the practice of ruqyah is the awareness that all these things are done for the sake of expecting the blessing of Allah SWT.

Phenomenology After Deconstruction: Voice and Phenomenon as a Prolegomenon to Husserl’s Genetic Method

"Reading Voice and Phenomenon from a phenomenological perspective, this paper argues that the book is an internal criticism of Husserlian phenomenology that, among other things, can serve as an introduction to Husserl’s genetic method. Derrida’s most powerful arguments are delivered by turning the Cartesian method of Logical Investigations and Ideas I to Husserl’s inquiries into time-consciousness; as such, it is a phenomenological criticism through and through. An analysis of Husserl’s later manuscripts and lectures published posthumously shows that driven by what Derrida calls the radicality of intuitionism, Husserl has developed a genetic phenomenological method that breaks free from the metaphysics of presence and arrived at a conception of meaning and language that is similar to Derrida’s. Keywords: genetic phenomenology; Edmund Husserl; Jacques Derrida; Voice and Phenomenon"

The Significance of Agricultural Extension Activities for Wetland Rice Farmers in Serang, Indonesia

In the context of Serang, Indonesia, agricultural extension activities have recently faced challenges related to reduced participation, as observed by the majority of agricultural extension officers. This reduced participation manifests through the limited attendance of farmers in meetings, the passive engagement of farmers and their respective groups in facilitating extension activities, and the generally muted response to agricultural technology content presented during these sessions. Conversely, fostering greater participation in agricultural extension activities can be achieved through coordinated efforts with supportive assistance or the provision of incentives. This study aims to assess the significance of agricultural extension activities for wetland rice farmers in Serang, Indonesia. It adopts a qualitative research approach, focusing on the phenomenology of extension activities within the realm of rice farming in Serang. Data analysis for this study employs Husserl's transcendental phenomenology data analysis method, which is incorporated within the interactive model data analysis framework. The information pertaining to the experiences of agricultural extension activities, as recounted by the informants (farmers), was extracted by identifying specific statements made by the farmer informants during interviews. A total of 133 individual verbatim statements provided by informants were systematically categorized. Three overarching themes, or units of meaning, emerged from this categorization, revealing the essence of agricultural extension activities and the informants' perceptions. These themes are as follows: Extension as a Source of Information, Extension as a Source of Technology, and Extension as a Source of Assistance. They encapsulate the texture and structure of the farmers' experiences with rice farming extension activities. The textural description highlights aspects closely linked to the transmission of information, technology, government initiatives, and assistance delivery. The structural aspect examines the meaning of extension activities within the economic, learning, and participation contexts of the participants. Subsequently, the combined meaning and essence of the rice farming extension experiences for each farmer informant are synthesized, collectively painting a comprehensive picture of their experiences. These experiences extend beyond the acquisition of agricultural knowledge and technology; they also encompass the provision of much-needed assistance for farmers to effectively adopt and implement these innovations.

The Linguistic Linkage Compulsion: A Phenomenological Account

ABSTRACT The paper attempts to provide an answer to the question of the semantic compulsion exerted by language on its speakers. It does so via an analysis of Husserl’s extended meaning chain and his comments in his Nachlass on language as Zumutung (imposition). The central thrust of the paper is the question of how the linguistic linkage compulsion (LLC) affects the components of Husserl’s language meaning paradigm, consisting of Bedeutungsintention (meaning intention), the minimal sense of Bedeutung, and Sinn as saturating meaning fulfilment. As to its methodological commitment, the paper employs a Husserlian description of the intentional acts of active and passive syntheses which we cannot but perform when we engage in natural language as communication. The paper concludes with a review of its findings from the perspective of Husserl’s key concept of intentionality.

Husserl's Notion of “Secondary Experience” as an Alternative Basis for Social Epistemology

ABSTRACT The goal of this paper is to put on the map Husserl's discussion of “secondary experience” as an alternative basis for an epistemology of testimony. In current discussions about social epistemology, the majority of scholars characterize testimony as “the transfer of a belief.” On the contrary, in light of Husserl's notion of “secondary experience,” testimony is best characterized as a sharing of experience rather than a transfer of belief. Husserl discusses the notion of “secondary experience” in Appendix XII of Husserliana 15. In this paper I develop a systematic analysis of “secondary experience,” and I integrate Husserl's analysis of testimony in Appendix XII with his other analyses developed in the Cartesian Meditations, manuscripts written in the same period, and Experience and Judgment. In the conclusion of the paper I very briefly argue for the superiority of Husserl's view of testimony over the majority view.

Эгологическое исследование феномена субъективного пространства

Abstract. The article presents a phenomenological analysis of the space of transcendental subjectivity. The relevance of this study is to form an idea of the internal spatial structures of the pure I. The purpose of this study is to identify the complex nature of self-consciousness. To achieve this goal, the egological analysis was based on a mereological approach, which prepares the consideration of the space of pure consciousness from the point of view of the whole, composed of parts. The application of spatial categories to the pure Self is based on the expansion of the proximity space. The results obtained indicate the need to create an egology of space in order to study the nature of spatial vision. The proposed research focuses not on the variety of available spaces, but on the process in which their formation takes place in subjective spatial vision. The influence of the subjective factor on the understanding of space is demonstrated by the example of mathematics. The mathematical notion of “proximity space” is subjected to a phenomenological extension, which reveals the phenomenon of spatiality of the pure I, or the inner space of the subject, which reflects the hierarchy of preferences or evaluations. The primary spatial structure of pure consciousness is revealed, which is the division of pure I into two parts. The splitting of the Self into two constituent parts and its representation in the form of a spatial model with its top and bottom is funded by a deeper phenomenon — subjective spatiality. This structure can serve as a foundation for the subsequent correlative study of objective and subjective factors influencing the formation of various egological structures. Based on the analysis, a conclusion is made about the essential relationship of the pure I and the inner space. The importance of this conclusion is supported by an analysis of Husserl’s works, in which he touches upon the issues of the spatiality of transcendental subjectivity. The scientific novelty of the proposed work is that the distinction between absolute and relative intimacy is introduced into egological research. Only within the framework of relative intimacy is it possible to observe and systematically investigate the pure I. In the absolute position it remains anonymous because of its extreme intimacy.

Ingarden and Blaustein on Image Consciousness

The article explores two phenomenologies of image consciousness that were formulated by Ingarden and Blaustein, both of whom were students of Husserl. Both philosophers analyze image consciousness in the context of the phenomenon of contemplating a painting. The article is divided into seven sections. Section 1 presents the historical background of Blaustein’s and Ingarden’s explorations. In Section 2, Ingarden’s description of a painting as different from an image is reconstructed. In Section 3, Ingarden’s analysis of Husserl’s image consciousness is discussed. Section 4 concerns Blaustein’s theory of intentionality, which was formulated in a critical elaboration of Husserl’s philosophy. Section 5 discusses the detailed components of Blaustein’s theory of intentionality, i.e., his theory of psychic representations. This theory is then used in Section 6 in an analysis of Blaustein’s reading of § 111 of Husserl’s Ideas I. Section 7 summarizes both theories in order to draw parallels and differences between Ingarden and Blaustein. In this regard, it is argued that both philosophers refer to different theoretical contexts when discussing Husserl’s idea of image consciousness.

Eidetic description of consciousness, or consciousness explained in its own right

In the context of «reassessing the relationship between explanation and phenomenology», the paper discusses the question in what ways Husserlian phenomenology as a descriptive science of consciousness has an explanatory potential in consciousness studies. It takes a very limited approach to the wide-ranging themes that may come to mind on this topic. At the center is an exploration of consciousness as an explanandum in its own right, building on Husserl's reflective-eidetic analyses of conscious experiences. It will concentrate on explicating acts of intuitive representification ( anschauliche Vergegenwärtigungen) as intentional modifications of perception, making up higher, radical novel levels of intentionality. Acts of remembering, imagining, depicting something, as well as iterations and combinations of such acts, will serve as examples. A formal notation will be used with the intention to make the reflection-based theoretical language of phenomenology more precise and easier to survey.

Revisiting Reinach and the Early Husserl For a Phenomenology of Communication

In this article, I start with an analysis of Husserl’s description of the intentional structure of communicative intentions in the Logical Investigations, pointing to some obvious shortcomings of it. Then, I stress some important criticisms of Husserl’s approach, namely by Pfänder, and I endeavor to show that Husserl was very close to a full-fledged theory of communicative intentions in the years around 1910. I then turn to Reinach’s theory of social acts, without deciding whether Reinach’s approach was dependent or not on Husserl’s new views concerning the intentionality of communicative acts. Regarding Reinach’s theory of the Vernehmung, I criticize a widespread trend to construe (and translate) it as something like a perception (Wahrnehmung), showing that it expresses what I call the “vocative element” of the communicative acts. Then, I point to some complements that Reinach’s description is in need, and I finish with an outline of a phenomenologically oriented concept of communication, based on Husserl’s and Reinach’s insights.

Healing the Lifeworld: On personal and collective individuation.

The paper argues that the dynamics of personal and collective individuation could be interrelated and bear ethical significance thanks to an analysis of the Lifeworld and intersubjectivity that link together the genetic and the generative perspectives of phenomenology. The first section of the paper recalls the epistemological and ontological implications of Husserl's and Stein's analysis of personal individuation in relation to what Husserl would call, later, the “Lifeworld” and the intersubjective constitution of communities. The second section of the paper turns to a phenomenology of the Lifeworld through an analysis of refugees' care and the intersubjective dynamics involved in the clinic of exile. Such an example will bring to light the importance of embodiment and intercorporeity to grasp the process through which the genetic constitution of the Lifeworld constitutes itself as a collective process of individuation trying to heal the scars of historicity. Consequently, individuation will appear as a personal and collective task, rather than a static and ego-centered achievement that would be forgetful of our fundamental interdependency. Finally, the last section argues that “healing the Lifeworld” does not amount to conceive of its “horizon” as being itself a predetermined “telos” of transcendental subjectivity, as if this open structure could be itself constituted. Rather, the varieties of the Lifeworld and its paradoxical movement of appropriation and differentiation point to a relational ontology that considers the becoming of a common and meaningful world as a limit-problem of phenomenology and, perhaps, its ethical and critical promise.

Phenomenological Study of the Traditional Marriage Ceremony of the Dayak Kenyah Tribe, Busang Sub-District, East Kalimantan

This research aims to analyze and describe the procession and rituals of the traditional marriage culture of the Dayak Kenyah tribe, analyze and describe the meaning in the traditional marriage symbols of the local community of the Dayak Kenyah tribe and analyze and reconceptualize the meaning and symbol of the traditional marriage of the local community in the Dayak Kenyah tribe through the phenomenological method. This study uses Edmund Husserl's phenomenological analysis which emphasizes understanding which is related to action, speech, and interaction. The Dayak Kenyah tribe considers customary marriage as an inseparable part of each stage. This means that each stage, procession and ritual must be held sequentially. For the Dayak Kenyah tribe, processions and rituals of marriage culture have a high and deep conceptuality. Therefore, the researcher concludes that the traditional Dayak Kenyah marriage has a philosophical meaning. The traditional marriage of the Dayak Kenyah tribe requires very deep symbols and eating. This is because the symbol is a legacy value left by their ancestors to be preserved and passed down to the next generations. This traditional marriage is not only intended and has a meaning to continue the lineage. Instead, the Dayak Kenyah tribe also attaches deep meaning to the implementation or holding of traditional marriages. This philosophical value has been passed down from generation to generation. Although the main philosophical value is to continue the descendants of the Dayak Kenyah, there are still many other philosophical meanings related to the survival of the Dayak Kenyah tribe

The limits of the mathematization of the living and the idea of formal morphology of the living world following Husserlian phenomenology.

Through a presentation and a commentary of Husserl's little-known analyses of mathematization in the life sciences and on morphology, this article proposes three goals. First, it aims at establishing the real meaning and results of the critical analyses of the mathematization in natural sciences and of exactness put forth as a standard of scientific knowledge that we read in the Krisis. As a result, it will appear that these analyses belong to the perspective of a project of a formal morphology, understood as an extension of mathesis. It is then to explain why this project only makes sense in the larger framework of the description of the "correlational a priori," i.e., the theory of constituting subjectivity, experiencing these morphologies, and engaging, theoretically, by induction, in the typification and categorial elaboration of possible explanatory models. After presenting the contours of this project and its achievements, we will conclude with some conjectural proposals concerning the profile of plausible mathematical structures likely to satisfy the minimal algebraic formal conditions for a model of stability and plasticity of the living and allowing to understand and express the dynamic stratification of morphological levels and the various forms of morphogenesis.

Логос и протез: теория третьей памяти Бернарда Стиглера

This article discusses the relationship between the concepts of writing and tertiary memory in Bernard Stiegler’s philosophy of technology. It is demonstrated that tertiary memory, being a process of sensuality exteriorization (espacement) that defines the specifics of human existence, is almost identical to Derrida’s writing. Tertiary memory is expressed in everything that falls under the rubric “record”, from the most primitive tools to socio-political institutions and cybernetic technologies. Unlike Derrida, Stiegler believed that tertiary memory is most clearly expressed in material and technical objects. As an example the paper takes Stiegler’s critical analysis of Husserl’s phenomenology and Martin Heidegger’s existential ontology. Stiegler shows that in Husserl’s phenomenology, tertiary memory is represented by tertiary retention (determining a set of symbols, signs and images that implicitly constitute phenomenological experience), while in Heidegger’s philosophy, by the world-historical, determining the objective historical heritage of humankind, without which, as Stiegler demonstrates, there can be no existential experience. Further, the article discusses Stiegler’s thesis about historical and ontological duality of tertiary memory, containing both creative and destructive potential. Referring to Derrida, Stiegler shows that technics should be understood as what Plato called pharmakon, meaning a substance that can be both poison and remedy. This thesis defines the contemporary problem of lacking reflexion of the above-mentioned structural technical duality, which leads to excessive instrumentalization of the technics and its destructive effect on humans, similar to that during the time of Greek sophists.

The Meaning of Corporate Social Responsibility (CSR): A Phenomenological Study in PT. Sejahtera Usaha Bersama Jombang

This study aims to uncover the meaning of Corporate Social Responsibility (CSR) from the point of view of the management of PT. UB in-depth and comprehensively. The concept of CSR contained in the UUPM and UUPT will be seen in PT. Sejahtera Usaha Bersama Jombang, as a private company that is engaged in industry, especially plywood. This research uses Husserl's data analysis techniques, with epoche stages, phenomenological reduction, imagination variations, synthesis of meaning, and essence. Data collection in this study uses the method of observation, interviews, and documentation. The results found two perspectives on the meaning of CSR at PT. SUB Jombang. First, CSR is defined as an obligation that is in the form of compliance with regulations. Second, CSR is interpreted as awareness, that is the awareness of the company growing and developing in the midst of the community environment, and CSR as a charity and almsgiving.

The Passive Origin of the Institutionalization of Power Inequality in the Meaning/Experience of Womanhood in Igboland.

This study, which analyzes the meaning and experience of womanhood in Igbo land, reveals a power inequality, captured by the depiction of women as the property of men. Though most of the intuitions found in post-structuralism might be confirmed in our analysis (e.g., that discourse produces the subjects and that language operates alongside power and social control), my greatest motivation in this essay is different: it proposes that power inequality as evident in the depictions of women and their oppressive subordinating consequences therein are not consciously intended by all classes of agents while acting in accordance with normal rules and accepted practice; an aspect that is usually lacking in other accounts of the institutionalization of social realities where dominant discourse, collective intentionality etc., are usually emphasized. Whence the questions: What is then the origin of unequal power distribution among the sexes? And what is the origin of unintended but oppressive images and subordinating depictions of women as the property and unequal of men? Inspired by Jean-Paul Sartre, I make an elaborate use of passive synthesis as developed by Husserl's analysis of perceptual objects and phenomenological perception of time consciousness, and as found in Merleau- Ponty's habituation to respond to these questions.

Phenomenology of Phantasy and Fiction: Some Remarks Towards a Unified Account

Abstract I offer an outline of an integrated phenomenological analysis of free fantasy and of fictional worlds. My main concern amounts to stress the scissions entailed in free fantasy and in the consciousness of fictional objects: a scission of the I, and a scission of the experience. Firstly, I offer a somewhat new characterization of the presence of the objects of free fantasy, which disconnects any possible relationship of those objects with a real perception as the leading form of an originally giving consciousness. My leading example is daydream. Secondly, I take the Husserlian analysis of neutralization as a conceptual tool to explain the consciousness of fictional worlds, against a new tendency for interpreting these worlds in light of the concept of “possible world”. The two approaches converge to a twofold characterization of the mode of being of fictions and of the modality of presence of the objects of fantasy.

The Ego as Moral Person. Husserl’s Concept of Personhood in the Context of his Later Ethics

Husserl’s philosophy has ethical roots. In the well-known Crisis text, he speaks of the task of philosophers as “functionaries of mankind” (Crisis: 17). “To be human is essentially to be a human being in a socially and generatively united civilisation” (Crisis: 15). The philosopher bears a responsibility for “the true being of mankind” (Crisis:17) for it is through philosophy that mankind’s being towards a telos can come to realisation. This task, to which “we are called” (Crisis: 17) can only be accomplished on the grounds of the human person as a moral person. In the following I would thus like to show that Husserl’s statements are only comprehensible from out of the ethical-moral reflections underlying his concept of personhood in the context of his later ethical thought. An analysis of Husserl’s concept of personhood can shed light on the task of philosophy and make comprehensible not only his phenomenological ethics but also his phenomenological anthropology.

The Trinitarian Relationship of the World

ABSTRACT The article examines how phenomenology can investigate experience in a way that appears to us meaningful from a spiritual and ethical point of view. By comparing Husserl's and Nishida's experiential analysis, the article investigates the ethical experiencing of reality as a unicum detached from that validated by one's intersubjective community. Besides, the article addresses the problem of how the meaning of this experience can be reactivated within an intersubjective community through a proper understanding of its layers, including time, being, and teleology. It seems in fact that the multilayered nature of time entails an organization of ethical and psychological reality that cannot be explained by an exclusively epistemological point of view: rather, a unique form of teleology is required that bridges epistemology and ontology. Moreover, I clarify how axiological experience—by which Husserl means a specifically ethical way of processing reality—has its source in a mode of spiritual belief that we may call religious. Finally, I explain how this religious source reflects a teleological manner of experiencing time.

Introduction: The Religious Structure of Phenomena—A Phenomenological Investigation

Introduction: The Religious Structure of Phenomena—A Phenomenological Investigation