DE
©
Editions Alter, groupe
de recherche
en
PHENOMENOLOGIE
phénornénologie
Siege social de la revue de Bourgogne Université Faculté des Lettres et philosophie BP 27877 21078 Dijon cedex -—
Correspondance Depraz 2 183, rue Legendre, 75017 Paris natalie.depraz@univ—r0uen.fr Vincent : 72 rue Houillon cl’Herblay,95150 Taverny
LA VIE
Natalie
[email protected] Toutes les informations consultables notre sur
Abonnements Pierre Rodrigo
:
35,
la
sur
site
rue
:
revue
et le séminaire
son’:
http://www.revue-alter.com
Verrerie,
21000
Dijon
[email protected] ISBN EAN
:
978-2-9522374-9-2
:
9782952237499
Diffusion Librairie
Publié
avec
le
du Centre
concours
national
philosophique J. Vrin
place de la Sorbonne 75005 Paris
6,
n’est pas responsable des manuscrits La revue Les articles publiés n’engagent que leur auteur.
qui
lui sont
envoyés.
N° 21/2013
-—
Editions AL
du livre
Alter publié par l’association Alter en (groupe de recherche phénoménologie) collaboration avec les ArchiVes—Husserl de Paris est
et
en
Comité
Sommaire
de direction
Jocelyn Benoist, Etienne Bimbenet, Philippe Cabestan, Natalie Depraz, Julien Farges, Jean-Claude Gens, Vincent Houillon, Grégori Jean, Laurent Perreau, Camille Riquier, Francois-David Sebbah, Claudia Serban.
I
7
'
0
o
o
\
,
experience de la vie religieuse a l’epreuVede Heidegger lecteur d’August1n Arrien ............................................................................... S0phze—]an
_
la
.
philosophie
:
.
9
.
La vie, document 2 un poeme Beck Phzlzppe ...........................................................................................
étrangers
Correspondants
1. La we L
29
..
Simon
Critchley (Angleterre) Dieter Lohmar (Allemagne) Shin Nagai (Japon) Javier San Martin (Espagne) (Etats—Unis) Anthony J. Steinbock Zahavi
Dan
La vie animale, Florence Burgat Vie et Natalie
(Danemark)
existence
autre
?
.......................................................................................
risque. Végétal risque du Depraz ......................................................................................... Le
La vie du Comité
une
«
monde
au
de la vie
»
:
mouvement
relativité
S}.
..
et
mobilité
[alien Parges ............................................................................................
d’honneur
33
..
73
...
énigmatiquede la Vie Jean-Claude Gens .................................................................................... Le sourire
Barbaras Renaud (Université de Paris—I) Rudolf Bernet (ArchiVes—Husserlde Leuven) John B. Brough (Georgetown University de Chicago) Ronald Bruzina (Kentucky University)
Y a-t—i1 un
Réflexions
(Archives-Husserl de Paris) (Université de Nice) Held (Bergische Universitéit Gesamthochschule Wuppertal) Jean~Luc Marion (Université de Paris-IV Sorbonne) Pierre Rodrigo (Université de Bourgogne) Mario Ruggenini (Universita di Venezia) Bernhard Waldenfels (Ruhr Universitéit Bochum) Jean-Francois Courtine Francoise Dastur
Klaus
Numéro
coordonné
par
Assistant
Philippe d’édition
Cabestan :
Hadrien
et
Jean-Claude
Gens
Gens
vitalisme autour
proprement de Michel
? phénoménologique
Henry GregorzJean .............................................................................................
..
Die verborgene Einhei t in tentionaler Innerlichkeit. Life and Tradition Dermot Moran ......................................................................................... Vie et différences
Julzen Pzeron
Husserl
Perreau
on
mi
History, ..
ll?”
anthropologiques
............................................................................................
et monde Vécus, vie intentionnelle de la vie le rapport de la phenomenologie husserlienne
Laurent
89
...
.......................................................................................
..
BS
:
a la
Lebensphiloplzie ..
lifii
”DIE
VERB ORGENE
EINHEIT
INNERLICHKEIT”:
INTENT}
HUSSERL LIFE
ON
Hi§’§®i%
AND Dermei‘
Abstract
Understanding the meaning of history is central both to project and to his mature conception of i1‘aflSC€l"i€§.€i”i‘§:iEE.i a full as of concrete phenomenology description living in plurality: Crisis
Husserl’s conception of his account of the devTele§::el, Geschichte) including in as the title of the ment of Western (i.e. ”European” very ef the which on focuses culture, itself) specifically emergence the and retical to scientific reflection, essential rationality, through to the very idea of philosophy itself with its conceptie::."::; ”purposive life” (Zweckleben, VI 502), a life lived according to (Vernunftleben, Crisis, p. 117; VI 119). I discuss the motivatiens of his conception of to history, the evolution Husserl’s turn -,~s.,,,,.,.«-i his conception of the a priori of history, its teleology, and
this
paper
I examine
the
mature
(variously: Historie,
——
,_,
\
understanding and
associated
”poeticzation of history” in Writings. of the
the widest sense, tradition. (Husserl,
In
it
belongs
Husserliana
to every
XIV
the
Crisis
ego-fife (iehleben)
to
‘be
fife
230)
There is a certain superficial truth to the popular charaetei*iz.atie>:“i in history. A Well~l as Husserl of Edmund lacking interest us; Husserl and records anecdote conversing, with Heidegger a of transcendental his for out system phenomenelegglirt, plans laying L;
117
3.
Heidegger interrupted him with the question: ”And what ”I had completely forallegedly answered: history?” Husserl to lends credence that”1. This about story possibly apocryphal gotten in successor to his that Husserl contrast the common misconception with was unconcerned Martin history. Yet, for the Heidegger life is purposive life, lived in plurality, life in mature Husserl, human
when about
—-
—-
tradition. In this
paper
I shall
examine
Husserl’s the mature his conception of
conception of ”purposive life” (Vernunftleben,
history (Historie, Geschichte)2 and (Zweckleben, VI 502), a life lived according to reason Crisis, p. 117; VI 119)3. The question of history, for Husserl, includes with deep questions of how certain things or events become invested founor of kind some ”primal inauguration significance through dation” (Llrstiftung), how meanings become crystallized into ”habitransand into tualities” traditions, (Habitualitiiten), ”sedimented” calls in Husserl a mitted across ”generativity” process generations (Generatioitiit). The
Meaning History
of
History
is central
transcendental
”teleologicalhistorical intellectual fragen) of the
See
as
to
Husserl’s
phenomenology.
an
I
both
reflection”
"reconstruction” history of western
Crisis Thus, he
project
and
Press, 1993), p. 80. 2 Unlike Heidegger (see
Being and Time § 6 and § 76), Husserl ”history” (Geschichte which Heidegger relates to or occurrences factual as historical understood happenings narrative (Historie), as in ”natural imposition of an historical
between
-
304). Thus, the
course
the
mature
as Crisis that involves
a
(Crisis, p. 3; VI xiv n. 3) and ”backwards questioning” (Ruckculture (specifically the development
Wiegand-Petzet, Auf einen Stern zugehen, trans. Dialogues with Martin Heidegger 1929-1976
Heinrich
Encounters
to his
and
describes
Emad
Parvis
and
Kenneth of
(Chicago: University does
not
make
a
sharp
distinction
to the verb ”geschehen”, and history as the more
history” (Naturhistorie,
”Historie” the word uses Crisis, p. 331; VI 310, Husserl of human appears history (cf, p. 333; VI 312) Husserl
at
instead to
use
Maly Chicago
happen) formal Crisis
VI
of ”Geschichte" for interthe words
Crisis VI 492. Thus Husserl speaks of ”world history” as Weltgeschichteat Crisis, at Crisis, p. 334; VI 313. Similarly, he speaks of Welthistorie the term he uses p. 66; VI 67, whereas ”factual history” (Tatsachenhistorie) in ”The Origin of Geometry” (Crisis, p. 371; VI 380 and p. 378; VI 386). 3 Phiinoinenologie. Eine Husserl, Die Krisis der europiiischen Wissenschaften und die transzenderztale Biemel, Husserliana [hereafter ”Hua”] Einleitung in die phiinomenologischePhilosophie, ed.Walter VI 1954; 1976), selectively trans. David Carr as The Crisis of Euro-
changeably
at
(The Hague: Nijhoff,
pean
Sciences
(Evanston: nation
and
reprinted
to Transcendental Phenomenology. An Introduction ”Crisis” Northwestern University Press, 1970). Hereafter and page number. Hua volume
and
118
Phenomenological Philosophy followed by English pagi-
of modern philosophy and modern natural science). b‘urthermore,. of the Crisis” (Supplement for the Continuation his ”Foreword a ”teleological-historical of way” Hua VI 435-445), Husserl speaks that the historical mode asserts and transcendental phenomenology is centrai rather exposition of the Crisis is ”not chosen by chance” but whole the to exhibit he wants histo;*y to his task (Hua VI 441) since a ”unitary teleological structure” as of
possessing
philosophy
einheitliche teleologischeStruktur, VI 442). ”The History of Philosophy from 1934, entitled text In a related and with Culture”, he defines Science with the Historical Connection
history
as:
is the science of the genesis of humanity, uiidei'stooi;? (Leliensuinwel t), as it its surrounding life—world and in a personalsense, to be in this genesis, in each present in actual praxis, in the further come shaping of the standing cultural world. (Hua XXIX 53, my translation)
History (Die Historic)
of the in terms The emphasis here is on history understood interested not is Husserl ping of personal and interpersonal existence. "inner to explore in ”factual history” (Tatsachenhistorie);he wants its ”inner historicity” (XXIX with VI Historie, 386) tory” (innere situate: how humans to be established, of history comes how a sense and identifying and traditions contexts in cultural themselves
a priori features that makes such living in history possihflie.. necessary of history” (Geschieii What finally then, is a ”treatment emerges, time a "'critiqiie"”‘ is at the same which VI 58; Crisis, 59) p. sbetrachtung,
(ibid).
p
Husserl explores the meaning of history primarily through of philosophy.Without invoking Hegel but clearly foiiowingygg history the history sees Husserl Idealist tradition, broadly the German oi phito» The as
having exemplary significance. history philosophy sophy (and by implication the history of ”European”,Le. Western. and trajectory an in general) exhibits culture intelligible structure is exemplary for cultural history generally. an as Husserl
tionally structures
to
understand
not
just history itself
”meaning complex” (Sinneszusanimenhang), of form a to history as invariant or a the history is a part of instituting. In this sense, blind that make meaning possible. History as mere is undersea incomprehensible unless the ”a priori of history”
also what intentional
will be stood:
wants
constituted is
essential
cons-
forwardly from facts, it never makes thematic the general ground of meaning (den allgemeinen Sinnhoden) upon which all such conclusions rest, has never a investigated the immense structural priori (strukturelle Apriori) which is proper to it. (”The Origin of Geometry”, Crisis,
and life (although Formal and communal social historical, transof the outline does 100 Transcendental history briefly Logic § was welcomed cendental by philosophy). The Crisis therefore thisit offered serl’s students (e.g. Landgrebe and Patoeka) because effort to develop a phenomenological approach sustained serl’s most of temporality, finitude, issues to the historicity, habituality, arid and generational development cultural (the phenomenon Husserl calls ”generativity”,Generativitiit, Crisis, p. 188; VI 191, ie. the manner one in being passed from sedimented in which meanings become
V1380)
”essential”, ”apriori” or
”eidetic history”, and ”motivation” (telos) (Crisis § including identifying goal what he calls the "naive 5, p. 11; VI 9). This involves overcoming instinctive” to and instead (XXIX 228), approach history seeing to history (and paradigmatically the history of philosophy) as essential human existence and as a form of temporal among persons meaningin which making or meaning instituting and also as the manner tradition is passed along. Husserl also refers paradoxically to the of absolute ”essential structures (Crisis, historicity” p. 259; VI 262) and even invokes the idea of ”absolute He also talks of historicity”. the ”history of essence” or ”essential history” (Wesenshistorie, Crisis, "a priori of history” (Crisis, p. 349; 350/Hua Vl.362) and of a universal Hua VL362, and Crisis p. 351; Hua Vl.363). wants
to
chart
its hidden
world historical Human constituted? activities cohere traditions and into cultures with their own together shape specific of and that Husserl particular ways usually developing unfolding calls ”historicities” in the plural). In sum, he (Geschichtlichkeiten the a priori constitution In ”The wants to describe of human culture. of history: Origin of Geometry” Husserl offers another definition How
the
phenomenology primarily
p. 371;
Husserl
standpoint of individual and rarely address (Erlebnisse) experiences from
[merely]factual history (Tatsachenhistoriie) reinains incomprehensible because, always merely drawing its conclusions naively and straight-
All
is the
—-
now say that the vital movement another (Miteinander)
history (Geschichte) is from the start nothing other (die lebendigeBewegung)of the being-with-oneand the interweaving (Ineinander) of original of meaning (Sinnsedimenformations (Sinnbildung) and sedimentations tierung). (Crisis, p. 371; V1380, trans. Modified) We
can
than
its lived
with
ciousness of issue
another)4.
to
generation
of had already been addressing the issue of the nature Husserl in his Freisciences to the natural and their relation sciences human burg lectures on ”Nature and Spirit”, from 1917 to 19275, where focus is often on Rickert, and also in his PhenomenologicalPsychol lectures (1925), where he revisits Dilthey. In the Crisis, then, he clearty to comprehend not intended just the methodology of the natural. o“ of the human sciences (Naturwissenschaften), but also the status
cultural overall
sciences
(Geisteswissenschaften).Indeed, according
to Hussert’s
plans for the Crisis, he intended to add sections on the lttlt‘ttErt"t end of the book. It is important, then, to interpret; at the latter sciences the analysis of history in the Crisis and ”Origin of Geometry” and out in his Nature carried of a meditation part a continuation Rickert, and to and lectures, Dilthey relating primarily l-lussert of acknowledges that Dilthey’s conception of the ”connectedness see used also Crisis, a term Husserl, p. téhl; by (Lebenszusammenhang, VI
152)
is
powerful conception,
a
which,
however,
needs
grounding and clarification. adequate theoretical with history was motivation A second driving Husserl’s concern of essence the to his overall philosophy. comprehend attempt were reflections primarily developed in his First Philosophy Ev:-‘ya Philosophie) lectures of 1923-1924, which he explicitly calls ao“Cl°lll':f of ”a history of ideas” (Hua VII 3), and in a short sketch ‘i?
it
«/3
Husserl’s
Turn
:5‘
History
history
at least in his had largely ignored the Crisis, Husserl published works (aside from the Kaizo articles (Hua XXVII 3-43), to largely inaccessible published in Japan in 1923-24 and therefore the whole in Europe at that time readers problematic of human or collective living in community and society, i.e. how a unified sense of humans actions meaning can arise out of the multiple intentional of science in the past. His major publications present the new
Prior
£3. F
to
to
~
