By Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)

ISBN-10: 9401061262

ISBN-13: 9789401061261

ISBN-10: 9401150648

ISBN-13: 9789401150644

Husserl's phenomenology has usually been criticized for its Cartesian, fundamentalistic, idealistic and solipsistic nature. at the present time, this common interpretation needs to be considered as being outmoded, because it offers yet a really partial and constrained photograph of Husserl's pondering. the continued e-book of Husserl's learn manuscripts has disclosed analyses that have made it essential to revise and regulate a few normal readings.
This anthology files the new improvement in Husserl study. It comprises contributions from a couple of younger phenomenologists, who've all defended their dissertation on Husserl within the nineties, and it offers a brand new kind of interpretation which emphasizes the scale of facticity, passivity, alterity and ethics in Husserl's thinking.

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In order to determine such a passive imagination more exhaustively, it is convenient to take a last step forward. Not only is facticity essential to passive imagination, it has to be supplemented by selfalterity, a self-alterity which permeates the self both at the individual and at the communitarian level. Is phenomenological imagination able to include self-alterity within itself? What follows from this as regards the unity of imagination in Husserlian phenomenology? 53 C. Phantasie and individuation As we saw at the beginning of this paper, passivity is far from being deprived of potentiality and even of power.

Building upon what has been accomplished so far, we will offer an account of the very possibility of a truly phenomenological "passive imagination" by proceeding in the following way: First, we need to be reminded of the precise meaning of imagination as a specific act of consciousness. Thus far indeed, only the Kantian imagination has been taken into account. So we still need to determine which dimension of a more properly phenomenological imagination is to be related to the experience of passivity.

This primal passivity has to be separated from another passive mode of appearing or givenness, known as "secondary passivity". This should not be taken to mean that the latter is less important or even superfluous. Not at all. Its own radicality lies in its communal background and not in any proto-temporal and proto-spatial selfopacity, that is, in the self-alterity of an individual consciousness. In this respect, primal or originary passivity is shown to be limited: as an individually-located passivity, primal passivity runs the risk of producing an egology that, although genetic, would set individuality against community.

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Alterity and Facticity: New Perspectives on Husserl by Vincenzo Costa (auth.), Natalie Depraz, Dan Zahavi (eds.)


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