Download Husserl, Heidegger, and the Space of Meaning: Paths Toward by Steven Galt Crowell PDF

By Steven Galt Crowell

During this paintings Crowell proposes that the distinguishing function of 20th-century philosophy isn't rather a lot its emphasis on language as its challenge with that means. He argues that transcendental phenomenology is indispensible to the philosophical clarification of the distance of which means.

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Additional info for Husserl, Heidegger, and the Space of Meaning: Paths Toward Trancendental Phenomenology (SPEP)

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1. The Neo-Kantian Movement In 1912 Heidegger, the student of Heinrich Rickert, opened his review of current trends in the philosophy of logic by referring to a long- 25 N E O - K A N T I A N I S M standing controversy over the meaning of Kant’s first Critique. The oncedominant “psychological interpretation of Kant,” with its “naturalization of consciousness,” has now been displaced by the “transcendental-logical conception advocated since the 1870s by Hermann Cohen and his school as well as by Windelband and Rickert,” according to which Kant’s Critique of Pure Reason “did not inquire into the psychological origin of knowledge but into the logical value of its validity” (GA 1:19).

Rickert, for example, rejected phenomenology’s appeal to intuition because it lacked any principle for the systematic ordering of Erlebnisse, which alone could render “scientific” an approach to them. ”16 Can philosophy go back behind 29 N E O - K A N T I A N I S M the critical, epistemological starting point—in this sense abandon neoKantianism—without losing its identity as a principled claim to truth, an autonomous “science”? The debate between Natorp’s critical idealism and phenomenology, at whose heart lies the issue of what constitutes scientific philosophy, exemplifies what is involved in trying to answer this question positively.

And with Heidegger—so Hans-Georg Gadamer—“the complacent system-building of neo-Kantian methodolgism” gave way; its “calm and confident aloofness . . ”2 It thus enters the lore of continental philosophy as the father who had to be slain in order that philosophy might live. No doubt testimony from those who were there reflects well enough their experience of the matter, even if it leads some (like Gadamer) to stigmatize neo-Kantian motifs in Heidegger’s thought as inauthentic. Meanwhile, however, projects such as fundamental ontology or philosophical hermeneutics, which heralded the liberation, have revealed internal aporias which suggest that reassessment of their triumphal claim to have transcended the dead-end questions obsessing their neo-Kantian fathers may be in order.

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