By Tanja Staehler
GWF Hegel famously defined philosophy as 'its personal time apprehended in thoughts', reflecting a wish that we more and more event, specifically, the need to appreciate our advanced and fast-changing international. yet how do we philosophically describe the area we are living in? while Hegel tried his systematic account of the historic international, he had to conceive of heritage as rational growth to permit for such description. After the occasions of the 20 th century, we're rightfully uncertain approximately such progress.
However, within the 20th century, one other German thinker, Edmund Husserl, tried an analogous undertaking whilst he realised philosophical account of our human adventure calls for getting to the historic international we are living in. in accordance with Husserl, the Western international is a global in situation. during this ebook, Tanja Staehler explores how Husserl therefore radicalises Hegel’s philosophy through supplying an account of ancient flow as open. Husserl’s phenomenology permits contemplating historic worlds within the plural, with out hierarchy, decided via ethics and aesthetics. Staehler argues that, via his radicalization of Hegel’s philosophy, Husserl presents us with a ancient phenomenology and a coherent suggestion of a tradition that issues to the longer term for phenomenology as a philosophy that gives the methodological grounding for quite a few qualitative techniques within the humanities and social sciences.
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Extra resources for Hegel, Husserl and the Phenomenology of Historical Worlds
In the end, however, he aims to found a science which is concerned with everything there is and which would be capable of universal statements. The universal epoché remains necessary in order to engage in transcendental phenomenology in the genuine sense; otherwise, phenomenology cannot relate to the world. The world as horizon from which objects come to appear provides the connection between these objects, thus accounting for the unified rather than fragmented character of our experience. 36 Chapter 1 (d) The Problem of Motivation It is an essential feature of the natural attitude that it is self-sufficient and does not by itself call for a change.
The content of consciousness is the entire world and all objects, as phenomena. In the phenomenological attitude, we are no longer directed ‘straightforwardly’ towards objects but towards their Phenomenological Method I – Epoché 33 appearance in consciousness, to ‘how’ they appear. 39 Motivation for the epoché is thus not a turn-away from the world but towards it; world and objects shall be considered in an untainted fashion. 40 This reflection on appearances is the phenomenological reduction as the continuation and completion of the epoché.
It moves us to a question for which we think we will receive an answer from the sciences if we move one level up, as it were. But it turns out that the only way to shed light on the situation is to move down, towards a realm more fundamental than that of an object with properties: mere sensibility, or what Hegel calls sense-certainty, Husserl passivity. Hegel starts his Phenomenology of Spirit with sense-certainty, but, as we will see (Chapter 4), it is a particularly difficult realm to access.
Hegel, Husserl and the Phenomenology of Historical Worlds by Tanja Staehler