By Richard M. Zaner
Early within the first quantity of his Ideen zu einer reinen Phiinomeno logie und phiinomenologischen Philosophie, Edmund Husserl said concisely the importance and scope of the matter with which this current research is anxious. after we ponder the way it is that realization, that is itself absolute with regards to the area, can but tackle the nature of transcendence, the way it can turn into mundanized, We see straightaway that it might do this basically via a undeniable participation in transcendence within the first, originary experience, that's glaringly the transcendence of fabric Nature. simply by way of the experiential relation to the animate organism does awareness develop into rather human and animal (tierischen), and basically thereby does it in attaining a spot within the house and for the duration of Nature. l recognition can develop into "worldly" basically by way of being embodied in the international as a part of it. In as far as the realm is fabric Nature, recognition needs to partake of the transcendence of fabric Nature. that's to assert, its transcendence is obviously an embodiment in a fabric, corporeal physique. cognizance, hence, takes at the attribute of being "here and now" (ecceity) by way of experiential (or, extra appropriately, its intentive) relation to that corporeal being which embodies it. as a result, that there's a international for awareness is a conse quence within the first example of its embodiment by means of 2 that corporeal physique that's for it its personal animate organism.
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Extra info for The Problem of Embodiment: Some Contributions to a Phenomenology of the Body
It means rather that the mind when confronting it cannot adopt without contradiction the attitude that is needed fOt' characterizing something. (MJ, E-O, 330) The body, then, as an Urgefuhl, cannot be regarded in terms of instrumentalities, messages, and the like. This being the case, it becomes necessary to alter our very notion of sentir. This revision takes us over to the third moment of the body-qua-mine. " (M], E-O, 33I-32) The initial mistake of the message-theory is to presuppose such a frontier: on the" outside" is the world, and on the "inside" is me.
I hug to myself this thing which may be taken from me; I attempt desperately to incorporate it to me, to form with it a unique, indecomposable complex. • (EA, 236--37) The domain of having appears thus as that of despair. , as threatened, means that the haver is caught up in a constant anxiety over what he has. He is forever "on the lookout" for possible dangers to what he has; and, as often happens, the more one attempts to secure the relation of having, the more one seeks to "insure" it against just that threat - which, constituting the had as had, increases in proportion as the "insurance" increases.
My body qua mine cannot be put over against me as a specific object ("problem") to be investigated according to the style of positive science. What the latter investigates is not at all "my" body as lived by me, but rather "a," or "the," body - the body as a particular physico-chemical system defineable by means of natural scientific laws. "My" body, to the contrary, is a phenomenon disclosed only to "my" own experience of this organism. The problem, therefore, is to explicate this organism in so lar as it is experienced by me as mine (and not in so far as it is merely one object among others, revealing the essentially same anatomical-physiological structures).
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