Download Back to 'Things in Themselves': A Phenomenological by Josef Seifert PDF

By Josef Seifert

In an enlightening discussion with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the unique notion of phenomenology used to be not anything except the primordial perception of philosophy itself, the root of philosophia perennis. His radical rethinking of the phenomenological strategy ends up in a common, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine.

In order to validate the classical declare to understand self sufficient being, the writer defends Husserl's methodological precept "Back to objects themselves" from empiricist and idealist critics, together with the later Husserl, and replies to the arguments of Kant which try to discredit the knowability of items in themselves.

Originally released in 1982, this publication culminates in a phenomenological and important unfolding of the Augustinian cogito, as giving entry to immutable fact approximately beneficial essences and the genuine lifestyles of non-public being.

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This problem is seen and acutely formulated in many Platonic dialogues; I am thinking especially of those passages in which Socrates manifests the real meaning of his famous "ignorance' which consists primarily in a deep sense of wondering and of not yet knowing what 'things' such as being, reality, knowledge, friendship, virtue and so forth, are in themselves. While other participants in the dialogue take such a knowledge for granted, Socrates unmasks as an illusion their thoughtless pretensions to possess already the knowledge of the essence of the things they profess to know.

V) Phenomenology, causality, and metaphysics It would also be foreign to a philosophy which remains faithful to its principle 'back to things themselves' to ignore the metaphysical dimensions of being, causality, and finality, for example the problem of whether the world and each being in it require an efficient cause or not, and what kind of cause the world requires, a worldimmanent or a divine, transcendent cause. The answer to these questions as well as to that about an ultimate meaning and end of the world are obviously crucial for any understanding of the 'thing itself the world is.

The mistaken reduction of a thing to its real or alleged efficient cause. Under this rubric, one could well treat the attempt to reduce freedom, knowledge, self-reflection - in short, all consciousness - to brainprocesses, as well as the attempt to explain the coming-to-be of man in terms of evolution. Any body/mind/identity theory and also any attempt to reduce consciousness to a mere epiphenomenon of brain-events is untenable, as has been shown by many philosophers. ' It is found in attempts to reduce things not to their real or alleged efficient causes but to their relation to reai or alleged effects or ends.

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