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By James Dodd (auth.)
In a fashion, the matter of the physique in Husserl' s writings is comparatively straightfo r ward: it truly is an workout in trustworthy description and elaboration of a feeling or suggest ing, that of the "lived body," utilizing the instruments and techniques of intentional research. what's to be defined is not anything unique, yet a recognizable, known component to adventure; extra, it's not whatever constrained to any distinct form of adventure, yet is ever-present, if it is within the historical past or the heart of consciousness. hence the lived physique is, in a manner, the main mundane of subject matters in phenomenology, to be du1y famous as an issue of course--of path we must always comprise the physique within the research of lived house; in fact the physique is part within the realization of different folks. in addition to the obviousness of the duty is the effect that, a minimum of on the outset, the matter of the physique doesn't seem to tax the assets of intentional research, forcing us to elevate serious questions on the scope and bounds of phenomenological philosophy. there's not anything severe concerning the challenge of the body-it calls for neither that we figure constructions of the top such a lot inside of cognizance, as does the research of "internal time unsleeping ness," nor does it calion us to mend the experience of the normativity that constitutes the "logic" of the realm through grounding it in an absolute foundation.
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Extra resources for Idealism and Corporeity: An Essay on the Problem of the Body in Husserl’s Phenomenology
Example text
However, the extension of Leib does not mean that perception as a whole is extended. Perception, for Husserl, is always more than sensation; it is an apprehension, therefore something noetic, that moves beyond sensation. Perception is, after all, not the apprehension of sensation but of things-as a mode of intentional consciousness it is, by definition, a relation to the transcendent. To be sure, I perceive only when immersed in the sensuous, thus in some fashion at a remove from things; but the most one could say about the involvement of sensation in perceptual consciousness is that it becomes apprehended "along the way," as it were.
There is an important doctrine that Husserl is rethinking here: since the Ideas I, the intentionality of consciousness was supposed to have allowed for the explication of meaning forms wholly from the side of the intentio -since intentionality was a relational totality, the intentio could be seen as a sort of prior orientation towards that which fulfills it (thus an "apriori" in the sense of "that which is prior to," or "lies before"). As apriori, pure intentional consciousness is complete as to form, even if, in view of the possible tacit incompleteness of an unfulfilled intention, consciousness could also be understood as determined by a particular sort of lack (and could thus be recognized as the ground for truth asfuljillment).
The other body, or body of the other, is "paired" associatively with my own. This affords the first opportunity to speak of a dynamic relation between the "I" and the alter ego, for the space opened up by this association in tum reveals a potential modification of the primordial, self-given "I": insofar as the body of the other is similar to my own, 1 can experience in this similarity the sense of myself as both the one and the other, "as if' I were both here in this one and over there AL TERITY AND OTHERNESS 29 in that one.