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By Wolfgang Huemer

The query of ways the brain is said to the area has received new significance in modern analytic philosophy. This paintings demonstrates that Husserl's phenomenological analyses of the constitution of realization promises fruitful insights for constructing an unique method of those questions.

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One can play chess with wooden figures on a board or—like Dr. B. in Stefan Zweig’s novel The Royal Game— with little pieces of bread, some of them colored with dust, on a chequered bed cover. Chess pieces can even take the form of patterns on a computer screen. Whether we perceive something as a chess piece or not does not depend on its physical form, nor on its material properties, but on the function that is assigned to it according to the rules of chess. Similarly, a move of these pieces qualifies as a chess move if it accords with the rules of the game, or at least (in the case of a mistake) if the player who makes the move generally conforms to these rules and is ready to correct an error when one is pointed out.

In Husserl’s last texts, kinesthetic experiences play a more and more central role in passive constitution. Together with the temporal structure of consciousness and association they are seen as one of the three levels of passivity. In conclusion we can state that according to Husserl’s theory of constitution, we constitute the objects towards which we are directed in our mental acts. This does not mean, however, that we are creating the object when we constitute it. Husserl rather argues that the constituted object exists independently of the act in which it is constituted—with the exception of objects towards which we are directed in categorical perception.

Even though only some aspect of them, a certain part of their surface, is given in our visual field. Husserl, as I have pointed out above, states that there seems to be a contradiction in the nature of perception because it pretends “to accomplish something that, by its very nature, it is not in a position to accomplish” (Husserl 2001, 39 [Hua XI, 3]). 9 These three arguments show that we need something in addition to a merely causal account that explains the structure and content of our experience by focusing exclusively on the causal chain that brings up the experience.

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