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Reduction, externalism and immanence in Husserl and Heidegger

机译:胡塞尔和海德格尔的还原,外在主义和内在性

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This paper argues that the Husserl–Heidegger relationship is systematically misunderstood when framed in terms of a distinction between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl’s internalism. I argue that Husserl can only be understood as an internalist on the assumption that immanence equates with internal. This, however, is not the case as can be seen once the reduction is understood not as setting aside the existence of the world, but rather a reflection on its meaning. Turning to Heidegger, I argue that his commitment to a form of the phenomenological reduction precludes him from being either a semantic or a social externalist. The place of authenticity and the first person perspective in his work derive from his phenomenological commitments, which can be seen in his accounts of discourse and language and of falling (Verfallen). I then go on to briefly outline a more plausible basis for understanding the difference between Husserl’s and Heidegger’s phenomenologies in terms of their respective emphases on logic and on poetics.
机译:本文认为,从内在主义与外在主义之间的区别出发,胡塞尔与海德格尔的关系被系统地误解了。有人认为,两位哲学家都将现象学还原为内在性作为一种基本的方法论工具。在首先概述了有关内在和外在的以及关于个体和社会的假设之后,最近的现象学的认识论解释就是从这些假设开始的,然后转向胡塞尔的内部主义问题。我认为,胡塞尔只能在内在性等于内部性的假设下被理解为内部主义者。但是,事实并非如此,一旦减少不是被理解为抛弃了世界的存在,而是对其意义的反思。关于海德格尔,我认为他对现象学简化形式的承诺使他无法成为语义或社会外在主义者。真实性的位置和第一人称视角在他的作品中源于他的现象学承诺,这一点可以从他对话语,语言和堕落的描述中看到(Verfallen)。然后,我继续简要概述一个更合理的基础,以理解胡塞尔和海德格尔的现象学在逻辑和诗学上的各自重点方面的区别。

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