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By Chrisopher Macann

Chrisopher Macann - Presence and twist of fate. The Transformation of Transcendental into Ontological Phenomenology. Kluwer educational publishers, 1991. 146 Pages

From the Author's preface: For a few 20 years now, i've been engaged on a philosophical programme which falls into elements, a scientific metaphysics, to be entitled Being and changing into, conceived within the normal framework of ontological phenomenology, yet making use of what I name a ‘genetic’ technique, and an old interpretation, designed to aid and ensure the ontological philosophy in question.
The historic a part of the general programme used to be initially conceived within the kind of an Epochal Interpretation of the historical past of recent philosophy from Descartes on. a part of the cloth gathered in the direction of such an Epochal Interpretation has in spite of the fact that been deployed really otherwise. First, the Kant fabric has already been become an interpretive transformation of Kant’s severe Philosophy. moment, the cloth on Husserl’s Phenomenological Philosophy now varieties the foundation of the current study.
The interpretive transformation of Kant’s serious philosophy was once released through iciness Verlag within the context of a Humboldt fellowship. In that paintings, I took Heidegger’s Kant and the matter of Metaphysics as my version. Like Heidegger, I subjected the serious Philosophy to an interpretive process due to which i stopped up with constructions matching and reflecting the elemental buildings of my very own (genetic) ontology.

Book Details
Hardcover: 156 pages
Language: English
ISBN-10: 0792309235
printed publication Dimensions: 6.1 x half x 9.2 inches

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Extra info for Presence and Coincidence. The Transformation of Transcendental into Ontological Phenomenology (Phaenomenologica, Volume 119)

Example text

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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