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By David Carr

Examines the ambiguity among Husserl's transcendental philosophy and his later historicist concept

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Additional info for Phenomenology and the Problem of History: A Study of Husserl's Transcendental Philosophy

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But, in another sense, the pure I must be presupposed, from the very beginning, as that without which a phenomenological constitution of each of the regions of being in question would be impossible. This becomes clear when, in § 49, Husserl distinguishes the personal from the natural attitude with reference to a reduction performed with respect to the latter. For although this section is placed at the very beginning of the part devoted to the constitution of the spiritual world, and is intended to mark the passage to the pure I, the latter must already have been presupposed from the beginning if the investigations of material, bodily and psychic reality were to enjoy the status of phenomenological researches.

It is for this reason that he goes so far as to identify phenomenology in general with ontology, an identification which is never more forcefully expressed than in his Kant book. With a view to redefining phenomenology in a way which will bring it into accord with his own procedure, Heidegger devotes a critical section of his Introduction to Being and Time to an analysis of the term 'phenomenology'. ' Accordingly, phenomenology becomes the science (literally the logos) of the phenomenon. Hence the formula at which Heidegger arrives.

Through the course of an experience in which contents appear and then disappear, come into being and then pass away, the Pure ego remains as that which is not itself affected by the modification of its contents. Here the persistence of the Pure ego is only implicit. But it can always be made explicit insofar as the self effects a self-apperception through which it identifies itself as one with the unity which it is, as that which remains the same through the course of the flux. A given stretch of the flux can be isolated and the unalterable quality of the Pure ego can be recognized through the continual alteration Of those contents which make their appearance in the course of that specific stretch of time.

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