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Displaying: 1-5 of 5 documents

1. Idealistic Studies: Volume > 37 > Issue: 3
Garth W. Green Fichte’s Critique of Kant’s Doctrine of Inner Sense
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In this paper, the thematic context for Fichte’s early concern with the character of the forms of intuition, and specifically inner intuition, is adumbrated. This context is provided by means of a brief exposition of Kant’s doctrine of time as the form of inner sense, and its dual role; its positive role in the “order of (synthetic) cognition” or ordo cognoscendi, and its negative role in the critique of Seelenlehre or “doctrine of the soul.” It is then argued, on this basis, that Fichte’s critique of Kant’s doctrine can serve as a principle for our understanding both of the context for, and the content of, Fichte’s early, propaedeutic writings, and thus of the character of the development of post-Kantian theoretical philosophy and doctrine of knowledge. The paper develops in three parts; through (1) an introduction, in which the importance of the theme to the development of German idealism is intimated, to (2) an exposition of the basic theses of Kant’s Sinnenlehre in the Critique of Pure Reason, and to (3) a summary of Fichte’s critique thereof, as this is set out in the Grundriss.
2. Idealistic Studies: Volume > 37 > Issue: 3
Matthew C. Altman, Cynthia D. Coe The Self as Creature and Creator: Fichte and Freud Against the Enlightenment
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The conception of subjectivity that dominates the Western philosophical tradition, particularly during the Enlightenment, sets up a simple dichotomy: either the subject is ultimately autonomous or it is merely a causally determined thing. Fichte and Freud challenge this model by formulating theories of subjectivity that transcend this opposition. Fichte conceives of the subject as based in absolute activity, but that activity is qualified by a check for which it is not ultimately responsible. Freud explains the behavior of the self in terms of biological drives and social pressures, yet both forces are actively interpreted by the subject itself. The tensions that arise from these very different approaches show that both Fichte and Freud are trying to overcome this deeply imbedded dichotomy between freedom and determinism. Although some would respond to these tensions by trying to forge a Hegelian synthesis, such a resolution covers over the paradoxical nature of finite subjectivity.
3. Idealistic Studies: Volume > 37 > Issue: 3
Kyeong-Seop Choi Philosophy as Rigorous Regional Studies: A Parody of E. Husserl’s Philosophy as Rigorous Science
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The present paper traces the trajectory of the development of Husserl’s phenomenology from its incipient eidetic phase over the transcendental to the lifeworld-phenomenological, and ascertains that, in spite of all their complexities, the idea of Zu den Sachen selbst is the very objective of all those ‘phenomenological’ investigations. The search after the ‘immediately given’ (Vorgegebenheiten) finally discovers that the concrete cultural life-worlds are the authentically ‘immediately pre-given’ and all kinds of knowledge and sciences (higher cultural configurations) are nothing but idealizations of those floor-like concrete life-worlds. Phenomenology previously as rigorous first science is now re-oriented as phenomenology as rigorous (i.e., transcendental) regional studies. Transcendental regional studies (i.e., life-world phenomenology), I’d like to argue, is the very key to the resolution of the ambiguities of the concept of life-world as well as the key to the understanding of the vague future direction of phenomenological philosophizing that Husserl himself left open.
4. Idealistic Studies: Volume > 37 > Issue: 3
Sebastian Luft The Subjectivity of Effective History and the Suppressed Husserlian Elements in Gadamer’s Philosophical Hermeneutics
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This essay makes two claims. The first, exegetical, point shows that there are Husserlian elements in Gadamer’s hermeneutics that are usually overlooked. The second, systematic, claim takes issue with the fact that Gadamer saw himself in alliance with the project of the later Heidegger. It would have been more fruitful had Gadamer aligned himself with Husserl and the Enlightenment tradition. Following Heidegger in his concept of “effective history,” Gadamer risks betraying the main tenets of the Enlightenment by shifting the weight from subjectivity to effective history as the “agent” in history. This is not a wholesale dismissal of Gadamer’s project, however. The problem in Gadamer’s effective history can be remedied by insisting, with Husserl, on the subjective character of effective history. Gadamer was right to criticize Husserl’s idea of a transcendental genesis, but went too far in giving up the idea of human subjectivity as the agent in history.
5. Idealistic Studies: Volume > 37 > Issue: 3
Volume 37 Index
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