By Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)
Husserl's phenomenology has usually been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. at the present time, this frequent interpretation has to be considered as being outmoded, because it offers yet a truly partial and restricted photograph of Husserl's considering. the ongoing e-book of Husserl's examine manuscripts has disclosed analyses that have made it essential to revise and adjust a few commonplace readings.
This anthology files the new improvement in Husserl learn. It includes contributions from a few younger phenomenologists, who've all defended their dissertation on Husserl within the nineties, and it offers a brand new kind of interpretation which emphasizes the scale of facticity, passivity, alterity and ethics in Husserl's thinking.
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Additional resources for Alterity and Facticity: New Perspectives on Husserl
Central to any attempt to understand the method we propose to employ will be the notion of plasticity. As a primal structure of all living beings, it describes at best, in scientific biology, their way of constantly adapting to new circumstances and conditions. The notion of plasticity shows both how limited conceptualization is and, at the same time, how unlimited its own possibilities of inner transformation can be lS . To conclude, the importance of a concept is never more 34 NATALIE DEPRAZ evident than when it is exceeded.
47. For these non- or pre-phenomenological conceptions of passive imagination, see the Cartesian bodily dependent imagination or the Biranian passive phantasy. 48. Such a difference between passion and affection (alias emotion) can be traced back to Kant's Anthropology (third Part, B). 49. , § 149, and Hua 5/331, §7. 50. See Hua 23, especially the texts nO 18, 19 and 20. These texts date from the early twenties. 51. See Hua 16, n014 and n021. 52. See Bernet, 1996 and Depraz, 1996a. 53. , n020, where imaginary life is said to be a passive life.
Imagination, as we will discover in a moment, refers to one of these levels, but does not seem, at least within a static constitutional framework, to be endowed with any special and pre-eminent role. In other words, Husser! gives priority to the methodological mode of access to experience against any ontological mode of access. Prior to Heidegger, however, he already highlights the Deduction in the first edition of the Critique of Pure Reason (1781), and he also insists on the productive synthesis of imagination as a specific stage within the constitution of objectivity.