Transcendental Reduction Research Articles

Zwrot transcendentalny jako przejście od perspektywy posybilistycznej do perspektywy aktualistycznej

The thesis of the article is that transcendental reduction means not only the purification of consciousness from of all natural and naturalistic apperceptions, but also from logical apperceptions. The transcendental turn itself in Husserl's philosophy can be understood as a transition from the possibilistic perspective, in which actual consciousness is treated as the realization of the idea of consciousness in general, to the actualistic perspective, recognizing the state of actually experiencing consciousness as the source of all possibilities. In transcendental phenomenology, the actually experiencing consciousness in its absolute reality retains primacy over all possibilities, including possible consciousness, and consequently, from the transcendental perspective, pure possibilities are related to the fact of my “I am”, which is the limit of eidetic possibilization of factuality.

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.

Adaptation Strategy And of Topo Da’a Remote Indigenous Communities Survivability to Climate Change in Their Settlement Environment (Case Study: Lekatu Da’a Topo Settlement in Central Sulawesi Province)

Topo Da’a is one of sub-ethnic of Kaili tribe in Central Sulawesi, Indonesia. This Isolated Traditional Community or Komunitas Adat Terpencil (KAT) originally is nomadic people who live in Kamalisi mountain forest area. Generally, this society live in mountain area either in highland area, mountain slope, or lowland area. Topo Da’a Lekatu settlement is the only settlement of Topo Da’a that located in Palu city administrative region. This settlement is in lowland area that near from central area of Palu city. Aim of this study is to know how adaptation strategy and community survival ability against climate change environment around their living area from inside the mountain forest area with low temperature then live in lowland area the near the center of the city with high temperature. Qualitative method with phenomenological approach applied in this research. Data collection is purposive sampling with snowball sampling technique. Data analysis is inductive with three steps of selection or reduction, which are phenomenological reduction, eidetic reduction, and transcendental reduction. The research results found that the main factors of survival were economic factors and customs. Apart from that, the settlement location is close to schools and markets. Meanwhile, the adaptation strategy is to adjust to different climates, by creating relaxing or gathering space outside their house and sometimes they sleep in the farm that located on the mountain.

ADAPTATION STRATEGY AND OF TOPO DA’A REMOTE INDIGENOUS COMMUNITIES SURVIVABILITY TO CLIMATE CHANGE IN THEIR SETTLEMENT ENVIRONMENT (CASE STUDY: LEKATU DA’A TOPO SETTLEMENT IN CENTRAL SULAWESI PROVINCE)

Topo Da’a is one of sub-ethnic of Kaili tribe in Central Sulawesi, Indonesia. This Isolated Traditional Community or Komunitas Adat Terpencil (KAT) originally is nomadic people who live in Kamalisi mountain forest area. Generally, this society live in mountain area either in highland area, mountain slope, or lowland area. Topo Da’a Lekatu settlement is the only settlement of Topo Da’a that located in Palu city administrative region. This settlement is in lowland area that near from central area of Palu city. Aim of this study is to know how adaptation strategy and community survival ability against climate change environment around their living area from inside the mountain forest area with low temperature then live in lowland area the near the center of the city with high temperature. Qualitative method with phenomenological approach applied in this research. Data collection is purposive sampling with snowball sampling technique. Data analysis is inductive with three steps of selection or reduction, which are phenomenological reduction, eidetic reduction, and transcendental reduction. The research results found that the main factors of survival were economic factors and customs. Apart from that, the settlement location is close to schools and markets. Meanwhile, the adaptation strategy is to adjust to different climates, by creating relaxing or gathering space outside their house and sometimes they sleep in the farm that located on the mountain.

Career Orientation of Millennial Teenagers in Madura

This research aims to determine the description of career orientation among teenagers in Madura based on their identity. This research uses a qualitative design with a phenomenological approach. The primary data researchers use is obtained through in-depth interviews and observations in the form of the words and actions of people who are observed or interviewed based on research topics obtained from research subjects. Supporting data for this research was obtained from a literature study. The research subjects were seven people with the criteria: (1) millennial teenagers aged 16 to 21 years, both men and women; (2) subjects residing in Madura; (3) subjects having emotional closeness to the researcher; and (4) subjects being willing to participate in research. Data analysis in this research uses phenomenological analysis techniques according to the research type used: phenomenal reduction, editorial reduction, and transcendental reduction. The research results include: first, the criteria and type of career they dream of, prioritizing thinking abilities (not physical), being relaxed, and having special skill qualifications. Second, the underlying motives for millennial teenagers in Madura in determining their dream career are based, among other things, on a sense of comfort, money, or salary, not feeling pressured, and having the value of service. Third, the driving figures in career choice are family and friends. Fourth, career achievement standards can be measured by the ability to develop an independent, private business that is developed from their dream profession, and the target retirement age for Madurese millennial teenagers is around 40–50 years old.

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.

Tradisi Muludan serta Implikasinya terhadap Kehidupan Sosial dan Keagamaan Perspektif Fenomenologi Edmund Husserl

Purpose: The purpose of this study is to describe the implementation of the muludan sholawatan tradition for 12 nights in the villages of Kaliwuluh, Kebakkramat, Karanganyar and its implications for the development of social and religious life from Edmund Husserl's point of view for the people of Kaliwuluh village. Methodology/approach: This research includes qualitative field research. then using observation and interview methods in obtaining data. Next, to analyze the data using data reduction techniques. the findings of this study indicate that the muludan tradition in Kliwuluh village is carried out by increasing remembrance and prayer for 12 consecutive nights. Judging from Edmund Husserl's phenomenological concept, the 12-night muludan tradition has implications for the social and religious development of the Kaliwuluh village community. Results/findings: Social development has implications for the value of sulaturrahmi and mutual cooperation (phenomenology and phenomenological reduction), the value of togetherness (awareness and Labenswelt), and the value of caring (eiditic and transcendental reduction). Then towards religious development it has implications for the value of mahabbah or love for God, the Prophet and the scholars (intentionality), the value of alms (apoche and eiditic reduction) and the value of tholabul 'ilmi or seeking religious knowledge (labenswelt).

Will, Original Teleology and the Divine Entelechy in Husserl’s Thought

The central intention of this paper is to explore original teleology and to solve the riddle of matter based on the analysis of the flow of absolute consciousness. The paper unfolds in four steps. Firstly, it analyzes the origin of teleology in terms of Husserl’s theory of intentional acts. Since Husserl’s phenomenology itself contains teleological ideas, the creativity and goal-direction of the will reveals the intrinsic connection between will and teleology. Secondly, the relationship between the will and original teleology is discussed around the riddle of matter raised by Husserl, and the reason why teleology originates in the act of will is explained. Thirdly, the paper reinterprets the divine entelechy from the perspective of the creativity of the divine will, and points out that Husserl’s concept of God is not only the idea of the highest good, but also an entelechy that is constantly engaged in creating and becoming. Finally, in order to further argue for the important role of the will in solving the problem of teleology, this paper discusses the intrinsic relationship between transcendental reduction and the will.

PHENOMENOLOGY AND ANTHROPOLOGY. FROM EDUARDO NICOL’S CONTRIBUTIONS

This paper discusses why the work of Eduardo Nicol, still not translated and mostly unknown outside of the Hispanic context, deserves more attention, for two main reasons. First, the novelty of his meditations concerning phenomenology, following the steps of Husserl and Heidegger, but taking a different turn. Furthermore, several scholars have noted how his phenomenological project intertwines with the anthropological question, fostering a new approach to the question concerning “who are we?”. Our aim is to explore how Nicol, while setting foot in the founders of phenomenology, departs from previous interpretations of its method, to advance a new dialectical phenomenology that could contribute to the actual debates on anthropological phenomenology. In order to do so, we will first examine how his vision of the phenomenological task involves an historical interpretation of metaphysics and a critique of two fundamental concepts: the transcendental reduction (Husserl) and the thesis of an “occultation of being” (Heidegger). A careful reading of Nicol’s philosophy would allow us to go a step further and explain how, according to him, phenomenology should become an analysis of the dialectical presence between being/beings. Finally, we will show that the answer to the question “who are we?” is to be found inside this dialectic, in what Nicol identifies as the historical phenomenon of expression, encouraging a new dialogue with other phenomenologies of the body⸺and beyond.

Conrad-Martius: The “Real-Reality” of the World

Abstract This article deals with Conrad-Martius’s conceptions of reality as “wirkliche Wirklichkeit”, being, existence, and essence and sets them in relation to the conceptions of Aristotle, Aquinas, and Husserl. It delves into the problems of both the hypostatization of being, where I assert that it concerns the noema itself, and the origin of being in particular. I claim that even though Conrad-Martius rejects the transcendental reduction, Conrad-Martius accepts the eidetic reduction and the positing of a sphere of original and given facts, whose origin Conrad-Martius traces back to a transphysical realm, thus revealing the grounds for the Husserlian sphere of primal facts, which itself remains beyond the reach of phenomenological enquiries. Hence, Conrad-Martius’s and Husserl’s investigations encounter and complement each other at the point where the real bursts into reality and becomes available for consciousness.

Prolegomena to Gurwitsch’s discussion of transcendental reduction: about the constancy hypothesis

Aron Gurwitsch propõe, em 1929, um paralelo entre a refutação da hipótese da constância proposta pela teoria Gestalt e a redução transcendental de Edmund Husserl. Existe vasta literatura sobre o assunto partindo do ponto de vista da redução transcendental, mas pouco debate que explore a importância do papel da hipótese da constância na discussão. Nosso objetivo é dar alicerce teórico e histórico a respeito do surgimento e manutenção da hipótese da constância na psicologia clássica, bem como descrever o desenvolvimento da Gestalt, para enfim ressaltar a relevância da teoria Gestalt ao propor a sua rejeição. A partir desse horizonte estabelecido, será possível uma melhor compreensão da pertinência da interpretação proposta por Gurwitsch, que tem como mérito lançar um novo olhar de interesse sobre a psicologia e a fenomenologia.

Essere e senso. La critica di Heidegger all’ontologia

The paper aims to argue that, despite his imposing elaboration of the question of Being, Heidegger’s major contribution to ontology is a critical one. The restatement of the Seinsfrage rests on presuppositions that are radically non-ontological i.e. phenomenological. Notwithstanding his suspicion of transcendental reduction, Heidegger subscribes to the Husserlian idea of a priority of the sense over the being. This thesis is supported by both the evolution of Heidegger comprehension of ontology and by the pivotal role of the Dasein in the Seinsfrage.

On the Epoché in Phenomenological Psychology: A Schutzian Response to Zahavi

Abstract Dan Zahavi has questioned whether the use of a transcendental phenomenological epoché is essential for phenomenological psychology. He criticizes the views of Amedeo Giorgi by asserting that Husserl did not view the transcendental reduction as needed for an entrance into phenomenological psychology and that, if one thinks so, phenomenological psychology would be in danger of being absorbed within transcendental phenomenology. Thirdly, rather than envisioning transcendental phenomenology as a purification for phenomenological psychology, Zahavi recommends a dialogue between transcendental phenomenologists and psychologists. However, the two disciplines are closer for Husserl who also conceives phenomenological psychology as a self-standing science, and Giorgi is not as rigid on the necessity of transcendental phenomenology for phenomenological psychology. Alfred Schutz, following Husserl’s “Nachwort,” develops his own distinctive phenomenological psychology that appreciates disciplinary convergences and respects boundaries, while also articulating a wider understanding of epoché as an anthropological fact operative beyond the limits of transcendental phenomenology.

Mujahadah Kamis Wage at Nahdlatul Ulama (NU) Sunan Pandanaran Islamic Boarding School Viewed from Edmund Husserl’s Phenomenological Perspective

Mujahadah Kamis Wage, organized by Sunan Pandanaran Islamic Boarding School. It is a religious tradition closely related to NU teachings where there is a teaching to send prayers for parents who have died. Mujahadah Kamis Wage was held to commemorate the death of one of the founders of the Islamic boarding school, namely Nyai Hj. Jauharoh Munawwir died on Kamis Wage. This tradition is a religious phenomenon whose existence can be investigated from all sides. In this study, the Phenomenology of Edmund Husserl is the author’s point of view in conducting research. Phenomenology can be used to examine phenomena that occur in a religion, such as ways of worshiping, certain rituals, myths that develop, or the spiritual experiences that followers of religion get after performing certain rituals or worship. Edmund Husserl’s phenomenology consists of several steps: Epoche (the act of letting go of oneself), eidetic vision or making ideas, or eidetic reduction by finding the phenomenon’s essence and ignoring aspects that are not important. The last step to reach the essence of an object is by transcendental reduction, which leads the researcher to find another picture of the phenomenon beyond the pre-conception limits. This study indicates that the NU tradition phenomenon at Sunan Pandanaran Islamic Boarding School in the form of Mujahadah Kamis Wage is not only limited to the value of religiosity whose implementation relies on religious teachings, but also the social and economic dimensions that go beyond pre-conceptions depending on who follows and interprets it.

Meaning of Life: A Perspective of Javanese Local Wisdom

Meaning is the main element needed to achieve happiness; including the meaning of life. In many studies, meaning of life is defined in terms of purpose, significance, or a multifaceted construct. One of the empirical reviews that is still necessitated in the study of meaning of life is the one which focuses on significance. This article attempts to provide answers to this question according to the perspective of the local wisdom of the Samin tribe as a part of the Javanese tribe. The Samin tribe is the name presented to the community that adheres to a doctrine in regards to “laku” or behavior that is believed to be taught by Samin Surosentiko. In other words, they are also known as “Sedulur Sikep”. Historically it can be traced that their presence was closely related to the passive resistance to the Dutch colonial government that colonized Indonesia around the 19th century. For the Samin tribe, there are no colonial laws. Instead, there are only laws of action, speech and necessity, which include not committing crimes, not arguing, not fighting, not having jealousy, not coveting or stealing, and not lying or slandering. The Samin tribe teaches these values to their generation because they believe that if they behave and act based on these values, they will live happily. The technique used is referred to as “kanda/pitutur” or giving advice by giving examples. This study used a qualitative approach in the form of phenomenology to understand the personal dimensions of the subject’s subjective experience on the meaning of the values of kanda/pitutur of sedulur sikep. The data were collected through in-depth interviews and observations on the Samin people. The data were analyzed in three stages, which were phenomenological reduction, eidetic reduction, and transcendental reduction. The results of this study provide a description of the reasons that make life worth living; as a transformation of the significance of meaning of life. The cognitive dimension as an evaluative component is related to self-acceptance, self-control, productive attitudes, autonomy, and positive relationships and harmonization with fellow living beings. In addition, there are also the affective and motivational dimensions shown.

CONRAD-MARTIUS: BEING, ESSENCE, EXISTENCE. IN DISCUSSION WITH ARISTOTLE’S, AQUINAS’ AND HUSSERL’S ONTOLOGIES AND METAPHYSICS

The article deals with Conrad-Martius’ conception of being and existence and explores it by contrasting it with the conceptions of Aristotle, Aquinas and Husserl within the framework of their respective ontologies and metaphysics. The article delves into the problems of both the hypostatization and the origin of being in particular. I claim that the hypostatization of being does not concern the Sachverhalt, as Jean Wahl claims, but the noema itself insofar as intentionality transcends what is constituted by consciousness and grasps the essence of the substance itself, whose existence is not absolutely but hypothetically posited. I will further show that even though Conrad-Martius rejects the transcendental reduction, she accepts the eidetic reduction and the positing of a sphere of original and given facts, which are not only absolutely given to consciousness, but also self-grounded and self-sustained. Conrad-Martius’ research traces the origin of these back to a transphysical realm, thus revealing the grounds for the Husserlian sphere of primal facts, which itself remains beyond the reach of phenomenological reflection. Hence Conrad-Martius’ and Husserl’s investigations encounter and complement each other at the point where the real bursts into reality and becomes available to consciousness. These reflections are organized as follows: The first part presents Conrad-Martius’ conception of a real-ontological phenomenology in order to examine her criticism of Husserl’s transcendental reduction. The second part deals with her real-ontological conception of the essence of reality or the “real-reality” and its hypothetically posed existence. The third part concerns the conceptions of being, analogia essendi and categorial being with recourse to Aristotle, Aquinas and Husserl and sets these in relation to Conrad-Martius’ own conception. The fourth part deals with her own understanding of the analogia essendi and of real being in order to shed light on the claim concerning the hypostatization of being. The fifth part explores Husserl’s positing of a sphere of primal facticity, Conrad-Martius’ conception of a real entity and its origin in a transphysical realm. The article finally summarizes the main results of these reflections.

Quantum phenomenology as a “rigorous science”: the triad of epoché and the symmetries of information

Huserl (a mathematician by education) remained a few famous and notable philosophical “slogans” along with his innovative doctrine of phenomenology directed to transcend “reality” in a more general essence underlying both “body” and “mind” (after Descartes) and called sometimes “ontology” (terminologically following his notorious assistent Heidegger). Then, Husserl’s tradition can be tracked as an idea for philosophy to be reinterpreted in a way to be both generalized and mathenatizable in the final analysis. The paper offers a pattern borrowed from the theory of information and quantum information (therefore relating philosophy to both mathematics and physics) to formalize logically a few key concepts of Husserl’s phenomenology such as “epoche” “eidetic, phenomenological, and transcendental reductions” as well as the identification of “phenomenological, transcendental, and psychological reductions” in a way allowing for that identification to be continued to “eidetic reduction” (and thus to mathematics). The approach is tested by an independent and earlier idea of Husserl, “logical arithmetic” (parallelly implemented in mathematics by Whitehead and Russell’s Principia) as what “Hilbert arithmetic” generalizing Peano arithmetics is interpreted. A basic conclusion states for the unification of philosophy, mathematics, and physics in their foundations and fundamentals to be the Husserl tradition both tracked to its origin (in the being itself after Hidegger or after Husserl’s “zu Sache selbst”) and embodied in the development of human cognition in the third millennium.

Der Schein als reflexive Grundfigur der transzendentalen Phänomenologie. Ein Kommentar zur IIe Recherche Phénoménologique Marc Richirs

This essay is a commentary on the second of Marc Richirʼs five Phenomenological Investigations (Recherches phenomenologiques). This investigation is remarkable in several respects, since it is here that central concepts assess their architectural value in the horizon of elaborating an independent transcendental phenomenology. Even if terms such as ʻappearanceʼ, ʻontological simulacrumʼ or ʻinfinite peripheryʼ are older, it is only in this text that their relationship is specified, in a way that remains pathbreaking for later reworkings or refoundations of phenomenological method and architectonics. In particular, the transcendental reduction of the ontological to appearance, as well as the self-evolvement of appearance, which can be interpreted therein due to its self-reflexivity, are fundamental figures in Richirʼs thinking.

Is the life-world reduction sufficient in quantum physics?

According to Husserl, the epoche (or suspension of judgment) must be left incomplete. It is to be performed step by step, thus defining various layers of “reduction.” In phenomenology at least two such layers can be distinguished: the life-world reduction, and the transcendental reduction. Quantum physics was born from a particular variety of the life-world reduction: reduction to observables according to Heisenberg, and reduction to classical-like properties of experimental devices according to Bohr. But QBism has challenged this limited version of the phenomenological reduction advocated by the Copenhagen interpretation. QBists claim that quantum states are “expectations about experiences of pointer readings,” rather than expectations about pointer positions. Their focus on lived experience, not just on macroscopic variables, is tantamount to performing the transcendental reduction instead of stopping at the relatively superficial layer of the life-world reduction. I will show that quantum physics indeed gives us several reasons to go the whole way down to the deepest variety of phenomenological reduction, may be even farther than the standard QBist view: not only reduction to experience, or to “pure consciousness,” but also reduction to the “living present.”

Phenomenological Skepticism Reconsidered: A Husserlian Answer to Dennett's Challenge.

There is a long-standing tradition of questioning the viability and scientificity of first-person methods. Husserlian reflective methodology, in particular, has been challenged on the basis of its perceived inability to meet the standards of objectivity and reliability, leading to what has been called “phenomenological skepticism” (Roy, 2007). In this article, I reassess this line of objection by outlining Daniel C. Dennett’s empirically driven skepticism and reconstructing his methodological arguments against Husserlian phenomenology. His ensuing phenomenological skepticism is divided into strong skepticism and categorical and gradual versions of weak skepticism. Both strands of Dennett’s criticism are then countered by analyzing the key components of Husserl’s method of phenomenological reflection: epoché and transcendental reduction, intentional analysis, eidetic variation, and intersubjective validation. Laying out the basic features of phenomenological reflection serves two purposes. First, it undermines Dennett’s methodological arguments, which are based on the unfounded assumptions that Husserl is committed to introspection, methodological solipsism, the first-person-plural presumption, and the lone-wolf approach. Second, it shows how Husserl’s own methodology can alleviate the more justified empirical worries concerning overinterpretation, underdescription, and disagreement. Finally, I argue that gradual weak skepticism is the only plausible form of phenomenological skepticism and conclude that Husserlian methodology is well-equipped to combat it.