Transcendental Structure Research Articles

Husserl’s Transcendental Subjectivity, Transcendental Person, and the World

ABSTRACT In this article, we attempt to explore Husserl’s transcendental subjectivity and its relation to the world. Our focus is on the question of whether Husserl’s transcendental subjectivity can be seen as transcendental ‘being-in-the-world,’ in response to critical examinations made by philosophers such as Heidegger, Merleau-Ponty, Patočka, and Biemel. While their critiques have complex implications and are subject to debate, they contribute to our understanding of the intricate relationship between transcendental subjectivity and the world. It is important to clarify that this article aims to defend Husserl’s perspective rather than provide an exhaustive analysis of the critiques. We argue that, according to Husserl’s transcendental phenomenology, transcendental subjectivity is, in fact, integrated within the world’s transcendental structure. This argument is supported by three main points. Firstly, Husserl’s transcendental subjectivity and its internal consciousness are not secluded but remain open and intentionally related to the external world. Secondly, Husserl clarifies the sense of transcendental ‘being-in-the-world,’ with subjective constitution revealing its sense. Lastly, Husserl proposes the notion of transcendental person as an attempt to address how transcendental subjectivity exists concretely in the life-world. This holistic perspective sought to provide a comprehensive understanding of transcendentally grounded subjectivity and its embodied existence in the world with the essential state of ‘being-in-the world.’

Sublime and education: The two sides of Schiller’s esthetics

The article delves into the theme of the sublime in Schiller’s philosophical works, examining its relationship with the esthetical and educational framework outlined in the Letters on the Aesthetic Education of Man. In his famous 1795 essay, Schiller’s predominant focus on the beautiful, almost to the exclusion of the sublime, historically led to interpreting the latter as detached from Schiller’s theoretical core on beauty and esthetic education. This study proposes a dialectical and synthetic perspective on the relationship between beauty and the sublime, contributing to a unified view of Schiller’s reflection on esthetic education. First, the article analyzes the role of sensible affects in the transition from Kantian esthetics of the sublime to Schiller’s theory of the tragic. In this metamorphosis, Schiller develops a new notion of imagination, shifting from the Kantian transcendental structure into a faculty of mediation between the sensible and the rational, which will become the cornerstone of the whole experience of beauty in the Aesthetic Education. The analysis concludes by examining Concerning the Sublime, supporting the hypothesis of later dating and considering it as a continuation of the incomplete Aesthetic Education essay. This writing embodies the unity between beauty and the sublime within a single educational project, grounded on the role of imagination in estheticizing the sensible world.

Transcendental properties of entropy-constrained sets II

In this work, we address the question of the impossibility of certain single-letter formulas by exploiting the semi-algebraic nature of various entropy-constrained sets. The focus lies on studying the properties of the level sets of relative entropy, mutual information, and Rényi entropies. We analyze the transcendental structure of the set of states in which one of the aforementioned entropy quantities is fixed. Our results rule out (semi)algebraic single-shot characterizations of these entropy measures with bounded ancilla for both the classical and quantum cases.

Peran Transendensi dalam Pendidikan Profetik Terhadap Kehidupan Kontemporer

Prophetic education is a process of transferring knowledge and values ​​which aims to get closer to God and nature while understanding them to build an ideal social community (khaira ummah). The pillar of transcendence is an important milestone for building oneself to strengthen one's faith (tu'minu billah) in Allah SWT. The goal of transcendence is to cleanse oneself from the flow of hedonism and restore human nature to return to God. This research method uses a qualitative method, namely in the form of data described through words, not through numbers. Meanwhile, the technical data analysis used is the literature study method or literature study. Recognition of the existence of a transcendental structure interprets the reality of the existence of pure ideas, the source of which is outside the human self, has far and wide implications for life.

Reditus into Self-Inflicted Immaturity: Agamben’s Regressions

The article proposes an analysis of Giorgio Agamben’s philosophy in the context of the idea of self-inflicted immaturity. If Kant’s definition of Enlightenment as an exit out of the condition of immaturity marks the pinnacle of the human effort of maturation, Agamben’s philosophy locates itself on the opposite pole. This opposition is justified by the fact that the main task of the Italian philosopher is to develop the concept of a “simply human life”: undivided and unproblematic. In Agamben’s books the simply human life emerges in the realm beyond “the world of guilt and justice” as well as beyond God, spirit, and history, that is, beyond any overarching transcendental structure which the human subject used to assume in order to give its life a form and charge it with a task of bringing this form to perfection. It has neither form nor task, nor vocation, nor mission. It just is what it is, like an infant left to itself from the moment of its inception, counting for nothing in great eschatological schemes, and precisely because of that “naturally joyful.” In order to demonstrate the problematic nature of this approach to defining human life, the article offers an analysis of the basic concepts of Agamben’s philosophy in relation to the works of Johann Gottfried Herder, Otto Rank, Jean Laplanche and others. A reading of Agamben’s writings in the context of the psychoanalytic tradition of thought allows us to question the foundations of ethics and the politics of form-of-life, which the last volumes of the Homo Sacer series aim to clarify. As a result, it is possible to show that the underlying motif in Agamben’s work — the reversion of the trauma of birth, now taking the form of living as if this wish could indeed be realized, by putting into operation a “destituent potential,” virtually regressing the psyche to the prenatal bliss — despite its appeal is seen as problematic. Agamben’s philosophy paints an image of life that no livable or attributable life can sustain, yet he tempts us, by putting forward a seemingly possible messianic agent: a perverse de-natus, either un-born (most preferably) or already-dead/dying (as a second option).

A Critique of Existential Loneliness

After a brief review of different definitions and types of loneliness I offer an analysis of the concept of existential loneliness and its philosophical background. In contrast to the interpersonal aspects of other types of loneliness, existential loneliness has been characterized as an intrapersonal default state of incommunicability or profound aloneness, part of or based on a fundamental ontological or transcendental structure in human existence. There are both conceptual and practical issues with the notion of existential loneliness, with implications for psychotherapy. I offer a critical approach, and argue that there is no good philosophical basis for this conception of existential loneliness, and that although loneliness can be existential in some respect, it typically manifests itself in interpersonal contexts, and should not be considered a fundamental ontological structure of human existence.

Properties of infinite product amplitudes: Veneziano, Virasoro, and Coon

We detail the properties of the Veneziano, Virasoro, and Coon amplitudes. These tree-level four-point scattering amplitudes may be written as infinite products with an infinite sequence of simple poles. Our approach for the Coon amplitude uses the mathematical theory of q-analysis. We interpret the Coon amplitude as a q-deformation of the Veneziano amplitude for all q ≥ 0 and discover a new transcendental structure in its low-energy expansion. We show that there is no analogous q-deformation of the Virasoro amplitude.

Going beyond soft plus virtual

We present a formalism that sums up the soft-virtual (SV) and next-to-SV (NSV) diagonal contributions to inclusive colorless productions in hadron colliders to all orders in perturbative QCD. Using factorisation theorem, renormalisation group invariance and employing the transcendental structure of perturbative results, we show the exponential behavior of soft-collinear function. This allows us to predict certain SV and NSV terms to all orders from lower order information. We also present an integral representation for the coefficient functions which is suitable for Mellin $N$-space resummation.

Integrating three-loop modular graph functions and transcendentality of string amplitudes

Modular graph functions (MGFs) are SL(2, ℤ)-invariant functions on the Poincaré upper half-plane associated with Feynman graphs of a conformal scalar field on a torus. The low-energy expansion of genus-one superstring amplitudes involves suitably regularized integrals of MGFs over the fundamental domain for SL(2, ℤ). In earlier work, these integrals were evaluated for all MGFs up to two loops and for higher loops up to weight six. These results led to the conjectured uniform transcendentality of the genus-one four-graviton amplitude in Type II superstring theory. In this paper, we explicitly evaluate the integrals of several infinite families of three-loop MGFs and investigate their transcendental structure. Up to weight seven, the structure of the integral of each individual MGF is consistent with the uniform transcendentality of string amplitudes. Starting at weight eight, the transcendental weights obtained for the integrals of individual MGFs are no longer consistent with the uniform transcendentality of string amplitudes. However, in all the cases we examine, the violations of uniform transcendentality take on a special form given by the integrals of triple products of non-holomorphic Eisenstein series. If Type II superstring amplitudes do exhibit uniform transcendentality, then the special combinations of MGFs which enter the amplitudes must be such that these integrals of triple products of Eisenstein series precisely cancel one another. Whether this indeed is the case poses a novel challenge to the conjectured uniform transcendentality of genus-one string amplitudes.

Is Perception Essentially Perspectival?

Abstract Husserl famously argues that it is essential to perception to present the perceived object in perspectives. Hence, there is no – and there cannot be – perception without perspectival givenness. Yet, it seems that there are counterexamples to this essentialist claim, for we seem to be able to imagine beings that do not perceive in perspectives. Recently, there have been some accounts in the literature that critically discuss those counterexamples and assess to what extent they succeed in challenging Husserl’s essentialist claim. In this paper I discuss three different answers to these counterexamples, all of them are found wanting. I offer a novel solution, taking into account some crucial findings of the contemporary debate about imagination and modality. I argue that this new solution is capable of fully vindicating Husserl’s essentialist claim. Finally, I reconstruct Husserl’s own way to treat such counterexamples, in order to showcase the notion of modality Husserlian phenomenology relies on. I argue for the hitherto widely underappreciated point that Husserl’s transcendental phenomenology cannot appeal to strictly absolute modality but that the kind of modality in Husserlian phenomenology is conditional on the facticity that we have the transcendental structure we do in fact have.

Reciprocal Processes of Human Dying and Its Activities

Introduction. In this article, we investigate the reasons for the “disappearance” of man in the context of his rejection of God, history, culture, nature. We are interested in a two-fold approach to understanding death: a) all perishable and imitative activity is a signal of the dying of both consciousness and a person; b) a material, fractional and secular person cannot construct Beauty, Truth, Eternity. Methods. The interdisciplinary approach showed a kink in a person from different angles. The hermeneutic approach helped to reveal the inner content of the concept of “death”. The systems approach showed the breadth of the studied object of death, affecting all institutional structures and spheres of life. The structural-functional method helped to present the phenomenon of death in a detailed manifestation both in ontogeny and phylogeny. The value-institutional analysis helped to realize the stability of the social order through the fixation of basic values in the mind. General scientific methods of cognition were used: induction and deduction, analysis and synthesis, the unity of the logical and the historical, the ascent from the concrete to the abstract. Results. If a person does not have transcendences, then the focus of understanding narrows, and the spiritual and moral parameters are replaced by consumerist ones. If a person defends only the immanence of being, then in a lonely and lonely state, his remoteness from the Primary Source means his own sentence to contentment with the ultimate “nothing”. Charles Tylor, through the concept of a “closed” or “horizontal” world, defines the nonsense of a person who is inside a transcendental structure. Discussion and Conclusion. The theme of death has shown the “cross-cutting nature” of the problem of domination/dependence on human death throughout the history of philosophy.

On the transcendental structure of Iris Murdoch's philosophical method

AbstractRecent scholarship has focused on the provocative suggestion that there is a deep unity linking the philosophical projects of Iris Murdoch, Elizabeth Anscombe, Philippa Foot, and Mary Midgley. In addition to providing scholars with the opportunity to consider what these four shared, the unanimity story also offers an occasion to reflect on what is distinctive about each. Whereas Anscombe, Foot, and Midgley each turn to broadly Aristotelian resources for developing an alternative to the dominant non‐cognitivism of their day, Murdoch turns to Platonic ones. The nature of Murdoch's Platonism, however, is not always well understood and has been identified as a “recurring question.” This paper aims to contribute to the ongoing attempt to understand Murdoch's distinctive, Platonic alternative to the ethical non‐cognitivism of her day. I contend that Murdoch's philosophical method, especially its transcendental elements, is an unexplored resource for better understanding the character of her Platonism as a modest one.

AKTUELNOST FIHTEOVOG POIMANJA TRANSCENDENTALNOG JA I PSIHOLOŠKOG JA ZA SAVREMENU FILOZOFIJU DUHA

Autor u radu istražuje mesto, ulogu i značaj transcendentalnog Ja u Fihteovom sistemu učenja o nauci, s teorijskog stanovišta. Ono će biti sagledano kroz ideje apsolutnog, neuslovljenog načela, reziduuma apstrakcije i proizvoda zbiljske radnje, kao i ideja ideelnog zraka i transcendentalnog momenta u psihičkoj svesti; dok će se apsolutno Ja prikazati kao aktivnost spontaniteta uma, zaključno sa Ja u refleksiji. Ono će se ispostaviti kao istovreme- no, s jedne strane, čisto, transcendentalno i logičko, a s druge kao konkretno i individualno. Zahvaljujući ovakvoj svojoj dualnoj prirodi, ono omogućuje samosvest kao sui generis, ra- zličitu od predmetne svesti i slobodno delanje, kao agens. Ova interpretacija Fihteovih ideja ima za cilj da ih učini pristupačnijim, plodnim i relevantnim za analizu u svetlu savremene filozofije duha, analitičke i kontinentalne, kao i povezivanje nekih od glavnih pojmova. Dalje isticanje značaja ideja učenja o nauci i problema egološke i neegološke svesti, biće razrađeno na drugom mestu.

Implicaciones para la estética del pensamiento de Xavier Zubiri

En este ensayo se hace una valoración de la situación actual de la estética y se estudia cuál es la aportación del pensamiento del filósofo español X. Zubiri a la misma. Para ello se reconstruye a grandes rasgos la historia del pensamiento estético hasta el momento actual de modo que sean claramente perceptibles las aportaciones a la estética de la propuesta del pensador español, a la vez que las posibilidades que abre para un desarrollo ulterior de esta disciplina. Para mostrar las aportaciones a la estética de Zubiri se exponen las características fundamentales de su pensamiento en las que destaca su raigambre estrictamente metafísica. Esta raigambre metafísica permite evitar un reduccionismo hermenéutico de la estética tal y como ocurre según el autor en muchas propuestas actuales. Por otro lado, la propuesta zubiriana de incardinar lo estético en una facultad sustantiva como es el sentimiento afectante, permite evitar el intelectualismo y rescatar la autonomía de la dimensión estética de la realidad sin reducirla al bien ni el ser neutro. La propuesta es una alternativa a la teoría de Max Scheler que, no obstante, vuelve a hacerse cargo de la estructura transcendental de la realidad como ocurría en la gran tradición metafísica occidental.

Infrared and transcendental structure of two-loop supersymmetric QCD amplitudes

Using a careful choice of infrared (IR) subtraction scheme, we demonstrate cancellation of all terms with transcendental weights 0, 1, 2 from the finite part of the full-color two-loop four-gluon mathcal{N} = 2 supersymmetric QCD amplitude, with Nf massless supersymmetric quarks. This generalizes the previously observed cancellation of weight-2 terms in the superconformal theory, where Nf = 2Nc for gauge group SU(Nc). The subtraction scheme follows naturally both from general IR factorization principles and from an integrand-level analysis of divergences in this amplitude. The divergences are written in terms of scalar triangle integrals whose expressions are known to all orders in the dimensional regulator ϵ = (4 − D)/2. We also present integrated expressions for the full-color two-loop four-point amplitudes with both matter and vectors on external legs in which lower-weight terms also cancel using an appropriate IR scheme. This provides us with values for the two-loop cusp, gluonic, and quark anomalous dimensions in mathcal{N} = 2 supersymmetric QCD, which are cross-checked between the three different amplitudes.

INFINITE GRIEF

Postmodern critical assessments of Freud’s theory of mourning disavow the idea of grief’s conclusiveness, insisting that mourning is an interminable process or even a transcendental structure of experience. However, such assessments presuppose an ontological orientation toward finitude that avoids the profound speculative implications of the non-finite status of death in the unconscious. In consequence, mourning comes to assume an indefinite, generic status as a condition of experience instead of a resolutely speculative confrontation with the impossible real of infinitude. Freud’s writings evidence his difficulties with this unconscious disjunction of mourning from finitude, but can be elucidated by turning to Hegel’s critical discussion of “infinite grief,” the melancholy apprehension of finitude as a spurious infinity. Hegel’s analysis in turn anticipates Lacan’s elaboration of the death drive as a concept of unconscious transmission. Here, what begins to emerge is a theory of mourning that concerns the speculative inheritance of an immortal object.

What Counts as a ‘Religious Experience?’: Phenomenology, Spirituality, and the Question of Religion

Abstract This paper: a) offers a phenomenology of the religious that challenges the assumption that “religious experience” is primarily to be understood as a type of experience, called ‘religious’ experience, which is distinct from other (i.e., ‘non-religious’) experiences; and b) traces out some implications of this for phenomenological and other scholarly approaches to religion. To achieve these aims, the paper begins by explaining the phenomenological claim-found most explicitly in Husserl and Merleau- Ponty-that all experiences are expressive of a certain kind of spirit. This account of spirit, when applied to the phenomenological understanding of the ‘religious,’ allows us to distinguish between religiosity (as a transcendental structure), religions (as dynamic forces that express that structure), and religious phenomena (as concrete phenomena that express religions). In turn, this tri-partite distinction allows us to explain how religiosity leads to the development of religion in a way that suggests that ‘the religious’ is best conceived as a particular dimension of all experience. In that light, two major implications for the study of religion emerge from the phenomenology of the religious provided in this paper: 1) the realm of possible subjects of study is greatly expanded; while 2) the proper object of study is narrowed and clarified

The semiotic impulse: experimenting with Peirce’s diagrammatic love

ABSTRACTThis article explores the relevance of Peirce’s cosmological concept of love for politics, focusing on its expression as an evolutionary process of semiosis. More specifically, it argues that in Peircean semiotics love becomes the impulse motivating the creation of signs but without resorting to a transcendental structure that would attribute the source of their meaning to the human subject. Rather, it is shown that if love is said to be creative at all, this is only to the extent that it is a metaphysical diagram by which nature signifies itself into manifold worlds. The first part of this paper traces the articulation of diagrammatic love in Peirce’s naturalised concept of the sign as part of his response to the dilemma between construction and reality concerning the interpretation of experimental phenomena. The metaphysical and methodological consequences of this response are then taken up in relation to a different articulation of the same dilemma, this time implying that in order for love to be political it would either have to lose its cosmic character or else its relevance for human concerns. As a conclusion, the paper explores the potential link between diagrammatic love as experimental ethics of semiosis with what has come to be known as the “cosmopolitical proposal”, exemplified in the work of Isabelle Stengers.

The Analytic System of Martin Heidegger’s Da-sein and the Anthropology of Max Scheler in the Educational Perspective

When applied to education, Heidegger’s analysis of Da-sein suggests that in his ontology the epistemological problem of clarifying cognition is replaced by the existential problem of the cognition of the understanding individual. Thus, Heidegger treats “education” ontologically as the ability to achieve Da-sein as one’s own true and integral being whose Da-sein always takes precedence in understanding. On this basis, we can say that Heidegger treats education as a transcendental ontological structure that he, like Scheler, calls “disclosedness.” And although Heidegger almost never uses the term “education” in his analytic system, preferring instead to use expressions such as “authentic being,” “projection of the self,” etc., all of this content that he invests in this term closely follows Scheler’s interpretation, because it also characterizes human existence as “open” and “not foreordained.” For Scheler, the same “open” existence is an expression of existential human freedom, since it serves to manifest the spirit as the ontological principle. Considered in epistemological and value terms, this freedom, according to Scheler, is what he refers to as “education,” a transcending state of being that is manifested for another thing in existence as something that is “known” by loving participation in it with a view to achieving “one’s authentic self.”

PHENOMENOLOGY AND ANTHROPOLOGY IN FOUCAULT'S “INTRODUCTION TO BINSWANGER'S DREAM AND EXISTENCE“: A MIRROR IMAGE OF THE ORDER OF THINGS?

ABSTRACTIn this article, I examine the relation between phenomenology and anthropology by placing Foucault's first published piece, “Introduction to Binswanger's Dream and Existence“ in dialectical tension with The Order of Things. I argue that the early work, which so far hasn't received much critical attention, is of particular interest because, whereas OT is notoriously critical of anthropological confusions in general, and of “Man” as an empirico‐transcendental double in particular, IB views “existential anthropology” as a unique opportunity to establish a new and fruitful relation between transcendental forms and empirical contents. This is because IB focuses on a specific object, “Menschsein” (the “being of man”), which is neither the transcendental subject nor an empirical being (a member of the class Homo sapiens). Thus for the young Foucault, existential anthropology occupies a fertile methodological middle ground between transcendental approaches (exemplified in IB by Heideggerian phenomenology) and empirical forms of analysis (exemplified by Freudian psychoanalysis). I first interpret anthropology in the light of phenomenology and defend the view that Menschsein is neither a transcendental structure nor a concrete particular, but the instantiation of the first in the second. I argue that for anthropology to yield the full theoretical benefits Foucault claims for it, the particular cases of Menschsein examined in existential analysis have to be regarded as exemplary. I then read phenomenology back in the light of anthropology and examine how, for Foucault, the analysis of Menschsein in dreams benefits fundamental ontology by affording us a clearer view of some of the main existentiale than the focus on everyday waking experience in Being and Time. Finally, I turn to the limits and difficulties of this early position and my reading of it, and to their consequences for Foucault's later view.