Husserl on passive synthesis

Life and work Husserl was born in Prossnitz Moravia on April 8th, His parents were non-orthodox Jews; Husserl himself and his wife would later convert to Protestantism.

Husserl on passive synthesis

Husserl on passive synthesis

For the Husserl on passive synthesis to be truly serious, there must be the serial, which is made up of elements, of results, of configurations, of homologies, of repetitions. What is serious for Lacan is the logic of the signifier, that is to say the opposite of a philosophy, inasmuch as every philosophy rests on the appropriateness, transparency, agreement, harmony of thought with itself.

The unconscious means that thought is caused by the non-thought that one cannot recapture in the present, except by capturing it in its consequences. This is how Georges Dandin recaptures the consequence of stopped time when he stops to say: You wanted it, Georges Dandin.

He makes time stop to recapture in the consequence what was caused by the non-thought.


Fichte was the first philosopher to focus on the uncanny contingency in the very heart of subjectivity: It is important to bear in mind the two primary meanings of Anstoss in German: Anstoss is not simply the obstacle the absolute I posits to itself in order to stimulate its activity so that, by overcoming the self-posited obstacle, it asserts its creative power, like the games the proverbial perverted ascetic saint plays with himself by inventing ever new temptations and then, in successfully resisting them, confirming his strength.

Fichte himself defines Anstoss as the non-assimilable foreign body that causes the subject division into the empty absolute subject and the finite determinate subject, limited by the non-I. Fichte would effectively be a solipsist another commonplace reproach against his philosophy.

I saw myself as taking an author from behind and giving him a child that would be his own offspring, yet monstrous. It was really important for it to be his own child, because the author had to actually say all I had him saying.

But the child was bound to be monstrous too, because it resulted from all sorts of shifting, slipping, dislocations, and hidden emissions that I really enjoyed.

Jacques-Alain Miller once characterized this reading with the same words as Deleuze: This Deleuzian procedure has an unexpected theological precedent — not the Christian immaculate conception, to which he himself refers, but the Jewish legend about the birth of the Messiah, reported by Joseph in a monoscript from the 13th century.

God wants to give birth to the Messiah, but knows that all of the forces of evil are waiting in front of the vagina of Shekina to kill the Messiah the minute he is born. So God goes at night to his mistress, Lilith, the symbol of evil, and penetrates her anally the expression used can also mean that he pees into her vagina.

The Messiah will come from Lilith after anal sex: How is its content neutralized? Giorgio Agamben tried to indicate this process with the notion of profanation: To profanate a mass is to perform a black mass, not to study the mass as object of the psychology of religion. As such, profanation — not secularization — is the true materialist undermining of the Sacred: Protestantism realizes this split between the Sacred and the secular at its most radical: Mutatis mutandis, the same goes for the Stalinist Communism — it is secularized, not profaned religion.

Here one should perhaps supplement Agamben: Say, apropos of poetry: There is thus a zero-level at which profanation cannot be distinguished from sacralization.

A thing which appears is experienced as sacred when viewed from behind, from a proper distance, is effectively a profane excess… To paraphrase Rilke, Sacred is the last veil that conceals the horror of the Profane. So what would the profanation of Christianity be? What if Christ himself — the embodiment of God in a ridiculous mortal, the comical aspect of it — already IS the profanation of divinity?

Differentiality, in order to remain pure i. This is why, as Laclau put it, external difference is always also internal difference: Its structure was deployed by Lacan apropos sexual difference which, as a difference, precedes the two terms between which it is the difference:In this section Husserl compares the progressive perceptual process of an immanent object with that of a transcendent (i.e.

spatial object), with special interest towards the Now phase of perception. Author’s Bio. Translation by Asunción Álvarez. Among all semblances in the world, some operate in the psychoanalytic experience to deal with the relations between men and women.

Edmund Husserl: Intentionality and Intentional Content. Edmund Husserl (—) was an influential thinker of the first half of the twentieth century. Phenomenology is the study of structures of consciousness as experienced from the first-person point of view.

Emmanuel Levinas (Stanford Encyclopedia of Philosophy)

The central structure of an experience is its intentionality, its being directed toward something, as it is an experience of or about some object. Exchange. Exchange is the practice of releasing property on condition of receiving an equivalent in return..

Exchange of labour (i.e., commodity production) is the “cell” of bourgeois society (i.e., capitalism). Exchange of labour is not identical with cooperation or division of labour, but is simply one, historically developed system of social cooperation and division of labour.

Husserliana 11 Analysen zur passiven Synthesis. Aus Vorlesungs- und Forschungsmanuskripten, [Analyses of passive synthesis. From lectures and research manuscripts, ] Edited by Margot Fleischer.

The Hague, Netherlands: Martinus Nijhoff, [ISBN: ] Husserliana 12 Philosophie der .

Husserl Page: Gesammelte Werke & Dokumente