By Joaquim Siles i Borras

ISBN-10: 1441174699

ISBN-13: 9781441174697

The Ethics of Husserl’s Phenomenology goals to relocate the query of ethics on the very middle of Husserl’s phenomenology. this is often in response to the concept Husserl’s phenomenology is an epistemological inquiry finally inspired by means of a moral call for that pervades his writing from the e-book of Logical Investigations (1900-1901) as much as The hindrance of ecu Sciences and Transcendental Phenomenology (1935).
Joaquim Siles-Borràs lines the moral thoughts obvious all through Husserl’s major physique of labor and argues that Husserl’s phenomenology of realization, event and which means is eventually encouraged by way of a moral call for, via which Husserl goals to re-define philosophy and re-found technology, with the purpose of constructing philosophy and technological know-how able to facing the main urgent questions about the meaningfulness of human lifestyles.

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1 technological know-how and man
2 technology and phenomenology
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Additional info for Ethics of Husserl's Phenomenology (Continuum Studies in Continental Philosophy)

Example text

The knowledge of sense-experience. But to say that Husserl’s transcendental phenomenology embraces the spirit of Descartes’ philosophy does not mean to say that the former is merely Cartesian and that, therefore, Husserl’s notion of epoché is a version of the method of doubt. In Ideas I Husserl introduces the term ‘Phenomenological Epoché’ in the following way: We can now let the universal epoché [. ] step into the place of the Cartesian attempt at universal doubt. [. ] Our design is just to discover a scientific domain, such as might be won precisely through the method of bracketing, though only through a definitely limited form of it.

82 It is true that the introduction of the ego in Ideas I and Ideas II is rather problematic. For although the so-called Cartesian way does not simply mean that Husserl’s phenomenology is a piece of Cartesian philosophy, it is also true that the reduction to the ego ultimately and unwittingly seems to lead to a certain loss of the world. 83 According to Welton, and despite Husserl’s efforts, Ideas I ‘overdetermines the asymmetry between “I” and “object” by blending this with a Cartesian ontological difference between “absolute” and “relative being” ’.

For instance, we refer to an essence in terms of a particular colour, whereas we can refer to a contingent fact with examples such as box, circle, chair, book or a piece of paper. While a particular white box is apprehended as a contingent fact in a context of space and time, the whiteness of the box would not change whether that box is apprehended in a determinate context or another. While the fact is contingent, the essence is universal, for it is supratemporal and supra-spatial. This does not mean that Husserl is denying the existence of the individual object in favour of the existence of the essence.

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Ethics of Husserl's Phenomenology (Continuum Studies in Continental Philosophy) by Joaquim Siles i Borras

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