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By Edmund Husserl
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Sample text
This crucial term should henceforth mean the conscious happening of the manifest appearing of the very beings of the world as phenomena for my consciousness, which, however, lie beyond the stream of its living experiences. Instead of the mere possession of immanent contents that ‘correspond’ to otherwise untraceable external objects, Husserl now talks about an intentional interpretation (intentionale Deutung) or intentional apprehension (intentionale Apprehention) that animates (beseelt) these immanently real (reell) contents of the perceptual adumbrations of the things.
Husserl, though, claimed that “Heidegger has not conceived totally the meaning of phenomenological reduction” (letter to R. Ingarden, from December 26, 1927). Thus, in this chapter I examine Heidegger’s departures from Husserl’s Phenomenology until 1927, the date when Husserl formulated the cited estimation, which is also the moment that marks the end of their philosophical and personal relationship. I then present the way in which Heidegger (in relevant scattered remarks) reconstructed Husserl’s Phenomenology, its method, its duties, and its physiognomy, as well as his criticism with reference to them in the 1925 lecture course published under the title of the Prolegomena in the History of the Concept of Time (GA 20).
6 For many years and in a vast extension of research manuscripts,7 Husserl repeatedly tried to make clear not only the distinction between these two Phenomenologies, but also the special conditions under which they can be realized. Each of these two Phenomenologies can be carried out from the point of view of an analogous attitude, and we arrive at these attitudes via the corresponding preparative abstainings (᾿© o¦’Kı) and accompanying reductions (the Greek term he ᾿ would have used is ˛’”¨”’K ı).