By Angela Ales Bello
This ebook proposes a brand new interpretative key for analyzing and overcoming the binary of idealism and realism. It takes as its principal factor for exploration the way human realization unfolds, i.e., in the course of the courting among the I and the world―a box of phenomenological research that can't and must never stay closed in the limits of its personal disciplinary borders. The booklet specializes in the query of realism in modern debates, eventually dismantling prejudices and automatisms that one unearths therein. It indicates that on the root of the debate among realism and idealism there frequently lie equivocations of a semantic nature and by means of going again to the origins of recent phenomenology it places into play a dialogue of the Husserlian inspiration of transcendental idealism. Following this direction and neutralizing the extraordinary positions of a serious idealism and a naïve realism, the ebook proposes a “transcendental realism”: the horizon of a dynamic harmony that embraces the method of cognition and that grounds the relation, and never the subordination, of topic and item. The research of this reciprocity permits the surpassing of the boundaries of the area of realizing, resulting in primary questions surrounding the last word feel of items and their beginning.
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Extra resources for The Sense of Things: Toward a Phenomenological Realism (Analecta Husserliana, Volume 118)
But if we succeed in transposing ourselves again into pure duration, we will be able again to “become aware” of those experiences which belong to our own duration. The recognition that our memory preserves a complete and continuous image of our inner duration, however, explains the fact that it partakes in our inner duration and changes with and in it. I recall an experience of my school years which, at the time deeply shook and tormented me but now, my remembrance is friendly. ” The term, of course, can only be applied to the sphere of concepts and objects but not that of images.
This reversal of the question subsequently proved itself extremely fruitful. But it presupposed a fundamental insight into the nature of the world outside ourselves which was apriorily given and relegated the conception of the “phenomenon” into a pre-scientific sphere. Thus, the transsubstantiation of the sensorily perceptible into a conceptual-categorical recognizable had to be made possible through the mystery of the transcendental schematism. The experience which, according to the system, was focusing on the external world, could only in this way be brought in agreement with the (neither denied nor considered) discrepancy between the intensive experience of continuous quality changes and the quantifiable discontinuum (of space and time fulfilled).
Seen from this angle, the Apriori turns from a differentiation between the mediate and the immediate into a differentiation between that which can be communicated and that which cannot be communicated. Different gradations are possible; therefore, the Apriori, in principle, remains capable of relativization. The self-contemplation of reason, the subsumption of the sensory manifoldness under categories, the transcendental schematism of pure rational concepts—all are obviously of symbolic character.
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