By Josef Seifert
In an enlightening discussion with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the unique concept of phenomenology was once not anything except the primordial perception of philosophy itself, the root of philosophia perennis. His radical rethinking of the phenomenological procedure 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 ebook culminates in a phenomenological and demanding unfolding of the Augustinian cogito, as giving entry to immutable fact approximately beneficial essences and the genuine life of non-public being.
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Extra info for Back to 'Things in Themselves': A Phenomenological Foundation for Classical Realism
Piander in his Logik: they distinguished thought as the activity of thinking (psychic datum of thinking), thought as the result or objectified expression of this activity, with which logic is concerned and which has a universal character, and in regard to which we discover ideal necessary structures quite distinct from the psychological acts of thinking, and, finally, 'thought' in the sense of that which is thought about - the states of affairs and objects to which our thought refers. Such distinctions served to overcome the psychologism and relativism into which one will inevitably fall when one fails to attend to those differences.
In a lecture presented at The International Academy of Philosophy, William Marra, Jr. has given linguistic hints for quite similar distinctions made by the ordinary Latin language itself. The term permissus, for example, refers to the activity of permitting, to permission as the act of the proper authority which allows something. This permissus differs from the permissio, which means the fruit of such an act, the permission as such, which could be compared to the proposition (judgment) asserted by the act of judging (which can be true or false and which is clearly different from the act of making a judgment).
Moore's philosophy) as excluding any statements which give the essential characteristics of these data and delineate them from other things. In this sense we can 'define' even the most irreducible things. We can, for example, get at the nature of the simplest irreducible datum, being, by unfolding the 'transcendental properties' and the first principles of being qua being. To do so presupposes, and does not attempt to reduce to something else, the irreducible datum of being; without insight into its irreducible character the unfolding of its marks would make no sense.