By Roman Ingarden (auth.)
Roman Ingarden studied below Husserl sooner than and through the 1st international warfare. He belonged to the so-called Gottingen workforce of Husserl's scholars. Husserl's doctrine was once authorized through them and interpreted in a realist vein. Ingarden defended this view all his existence. He adversarial the improvement of phenomenology in the direction of idealism. a substantial a part of Ingarden's nice artistic attempt is devoted to the development of a realist phenomenology and therefore, in accordance with him, to carrying on with the erection of the theoret ical constitution whose foundations have been laid through Husserl in his Logical Investigations. From Ingarden's perspective the query of idealism as opposed to realism used to be an important one. Ingarden released a number of reports on Husserl. the 1st one used to be written in 1918 and the final one was once released posthumously. the current essay used to be revealed in Ingarden's publication Z badan nad filozofi:t wsp61czesn:t- (Inquiries into modern Philosophy 1963) in addition to a few different essays on Husserl and his philoso phy. This one is consultant for Ingarden's positions. it's a strong instance of his contribution to an incredible controversy within the background of phenomenology, and it provides the reader an concept of Ingarden's critique of Husserlian idealism opposed to the heritage of his argument for realism. thank you and acknowledgements are as a result of Mr. J. E. Llewelyn of Edinburgh collage. This translation used to be undertaken in collaboration with him. Arn6r Hannibalsson K6pavogur, Iceland 2I. II.
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Extra info for On the Motives which led Husserl to Transcendental Idealism, 1st Edition
Husserl would certainly also agree to this, asserting that outer perception, as means for acquiring knowledge about material objects (things and processes), is used by representatives of natural science, especially by physicists, chemists and biologists, and that knowledge obtained by them should not, so to speak, be copied in philosophy, particularly not in phenomenology. How can phenomenology, then, assert something about spatial physical things and, particularly, about their mode of existence, their existential relation to pure consciousness, their dependence on the course of perceptive acts etc.?
25 Cf. , p. 96 (77), (Eng. , p. " OUTER PERCEPTION AND CONSTITUTION 33 Berkeley. This transcendence is also a certain formal-on tological moment of the situation occurring between the real objects and conscious experiences in which they are given, a moment emanating from, for instance, the formal-ontological assertion about the condition for the unity of the whole of objects, and from the asserted difference between the essence of lived experience and material things. This transcendence enables the recognition of a special mode of existence for what is real 26 as a special mode of existence of things in relation to the mode of existence of consciousness.
Does it not just belong to the essence of something such as "a spatial thing" that it cannot be given in perception except through adumbrations and does not this postulate that this kind of a thing must be such in itself that it could begiven in a set oftranscendent perceptions and cannot be given immanently? If it were only an intentional entity and not "really" spatial then there would be no such necessity, for then everything, so to speak, would depend on the lived experience itself and on the mode in which it designates the intentional 10 Cf.