By Paul Ricoeur
In 1950, Paul Ricoeur released his translation of Edmund Husserl's "Ideen I" lower than the name "Idees directrices pour une phenomenologie". It grew to become the instruction manual and key to the daddy of phemenology. this mixture of Husserl and Ricoeur will be of curiosity to either professors and scholars.
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This translation is concluded in our Readings in 20th Century Philosophy, (N. Y. , The loose Press of Glencoe, Inc. , 1963). We owe because of Professors W. D. Falk and William Hughes for supporting us with the interpretation. We additionally owe due to Professor Herbert Spiegelberg, Dr. Walter Biemel and the Husser!
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Additional resources for A Key to Husserl's Ideas I
1. , to be true = to be real = to be in the world), perception. The author outlines the general theory of intuition at this 64 Paul Ricreur: Key to Husserl's Ideas I time, since perception is only one kind of intuition, along with intuition of that which is experienced, intuition of the other (empathy), and intuition of essences. b) Par. 2 shows the passage from fact to essence. K:5:12; G:7:4; GC51:12; GP:45:4. "Realitat" which we translate as natural or worldly reality always refers, in the Ideas, to what is posited as real in the natural attitude and which no longer has a place after phenomenological reduction, pars.
I find myself caught within numbers, just as I find myself caught within things. This article explains partly the inclusion of the arithmetic attitude within the natural attitude, by recalling that the world of things which is permanent serves as a background for the world of numbers which is intermittent. K:55:13; G:51:3; GC:I05:7; GP:94AO. This new enlargement of the natural attitude to the intersubjective position of the world is here barely outlined. The intersubjective reality of the world will hardly be analyzed in Ideas I (par.
Merleau-Ponty, on the contrary, has put himself at the other extreme to which phenomenology seems to extend in its last phase: it only "reflects" in order to let arise, beyond complete na'ivety, the assurance that the world is always "already there"; phenomenology only "reduces" our participation in the presence of the world to break momentarily our familiarity with the world and restore "wonder" to us before the strangeness and the paradox of a world in which we live. It seeks essences only to fall back and reacquire the "factiticy" of our being-in-the-world.