By Tanja Staehler
GWF Hegel famously defined philosophy as 'its personal time apprehended in thoughts', reflecting a wish that we more and more event, particularly, the will to appreciate our advanced and fast-changing international. yet how will we philosophically describe the area we are living in? whilst Hegel tried his systematic account of the historic global, he had to conceive of background as rational growth to permit for such description. After the occasions of the 20 th century, we're rightfully uncertain approximately such progress.
However, within the 20th century, one other German thinker, Edmund Husserl, tried an identical venture while he realised philosophical account of our human adventure calls for getting to the ancient global we are living in. in line with Husserl, the Western international is a global in quandary. during this booklet, Tanja Staehler explores how Husserl hence radicalises Hegel’s philosophy via supplying an account of historic flow as open. Husserl’s phenomenology permits taking into account old worlds within the plural, with no hierarchy, made up our minds by way of ethics and aesthetics. Staehler argues that, via his radicalization of Hegel’s philosophy, Husserl presents us with a ancient phenomenology and a coherent inspiration of a tradition that issues to the longer term for phenomenology as a philosophy that gives the methodological grounding for various qualitative techniques within the humanities and social sciences.
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Extra resources for Hegel, Husserl and the Phenomenology of Historical Worlds
Once in his life every philosopher must proceed in this way. … Edmund Husserl, The Crisis of European Sciences and Transcendental Phenomenology This is the first of three chapters concerned with methodology, and it presents an approach that emerges in retrospect from the Husserlian perspective as ‘static’ because it neither considers time (or temporality) nor history (or historicity). At the same time, it is concerned with an element that even Hegel, the greatest philosopher of history, deems a necessary component of all philosophy, as we will see.
46. This necessary delay is discussed further in Chapter 7. 47. Husserl, Hua VI, 158/155. 48. Husserl, Hua VIII, 165. Chapter 2 The Perceptual World But it is not as a ‘one’ that it excludes others from itself, for to be a ‘one’ is the universal relating of self to self, and the fact that it is a ‘one’ rather makes it like all others; it is through its determinateness that the thing excludes others. Hegel, PhS, 100/73 External perception is a constant pretension to accomplish something that, by its very nature, it is not in a position to accomplish.
Hegel, HiPhi II, 371/342. 32. Husserl, Hua III, 57/48. 33. Husserl, Hua III, 63/53, my emphasis. 34. Husserl, Hua III, 65/54. 35. Descartes, Meditatio I, n. 10. 36. Husserl, Hua I, 63/24. 37. Husserl, Hua I, 64/24. 38 Chapter 1 38. Ludwig Landgrebe, Der Weg der Phänomenologie (The Way of Phenomenology) (Gütersloh: Gerd Mohn, 1963), 85. 39. Husserl, Hua III, 119/113. 40. , when understood correctly, does not imply an eclipse of the world, but a suspension of the natural attitude’s assumption concerning the mode of its existence’ (Dan Zahavi, Husserl and Transcendental Intersubjektivity.