Abstract
The difference between rational functions and the reception of data as attention is a difference which may be rendered in phenomenological terms. Kant himself, in describing the difference as one between reception and spontaneity, already presented some of the basic features of these sources of knowledge. We start this part of our discussion by referring to the analysis of the topic before us in Friedrich Kuntze’s Die kritische Lehre von der Objektivitat.1 We comment on that analysis because Kuntze correctly points out the kinship between Kant’s notion of metaphysical exposition and deduction and the phenomenological approach, although he does not elaborate on the difference between metaphysical exposition and metaphysical deduction; he even lists under the heading of deduction what Kant himself calls exposition. Kuntze’s attempt is the more important since, for chronological reasons, he had at hand only Husserl’s Logische Untersuchungen and could not discuss the explicit references the later Husserl makes to Kant’s Transcendental Aesthetic. Be that as it may, it is instructive to comment on Kuntze’s interpretation, as well as on his attempt to elaborate Kant’s views, by taking advantage of the phenomenological approach.
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Notes
Die kritische Lehre von der Objektivitat, Versuch einer weitfuhrenden Darstellung des Zentralproblems der Kantischen Erkenntniskritik von Dr. Friedrich Kuntze, (Heidelberg, Karl Winter’s Universitatsbuchhandlung, 1906). In his Erkenntnis-theorie, (Handbuch d. Philosophie, Berlin u. Munchen, R. Oldenburg 1931), Abteilung I) Kuntze does not mention the theory of the manifold in the phenomenologicl sense. Instead he mentions the theory of extension (die Ausdehnungslehre) conceived by Hermann Grassmann. The relevant points in Kuntze’s Die Kritische Lehre are on pages 87, 88, 91, 93, 195.
Enzyklopadie der philosophischen Wissenschaften, para. 450. Bolland’s edition (Leiden, A.H. Adriani 1906), p. 947. See: Ideen zu einer reinen Phanomenologie und Phanomenologischen Philosophie, I Buch, herausgegeben von Walter Biemel, (The Hague, Martinus Nijhoff, 1950), p. 80 ff.
Kr. d. r. V., A. p. 91; transl. pp. 124–125.
Ibid., A. pp. 99–100; pp. 131–13 2.
Ideen zu einer reinen Phanomenologie und Phanomenologischen Philosophie, pp. 331–332.
Ibid., pp. 141–142.
Ibid., p. 102.
Ibid., p. 142.
Edmund Husserl’s Vorlesungen zur Phanomenologie des inneren Zeitbewusstseins, hrsg. von Martin Heidegger (Halle a.d.S., Max Niemeyer Verlag, 1928), pp. 368–369. References are to the English translation: The Phenomenology of Internal Time-Consciousness, by Martin Heidegger, trans. by James S. Churchill, introd. by Calvin O. Schrag (The Hague, Martinus Nijhoff, 1964), pp. 22–23.
Ibid., p. 370; p. 24.
Ideen etc., the above edition, p. 368. See Iso Kern: Husserl und Kant, eine Untersuchung uber Husserl’s Verhaltnis zu Kant und zum Neukantianismus (The Hague, Martinus Nijhoff, 1964), p. 270. Also: Guido Antonio del Almeida: Sinn und Inhalt in der genetischen Phanomenologie E. Husserls (The Hague, Martinus Nijhoff, 1972), p. 70. Kern mentions Kuntze’s book in his bibliography, p. 444, but does not refer to the book in the text.
Ideen, pp. 3 70–3 71.
Ibid., p. 190.
Ibid., p. 99.
Ibid., p. 198.
Ibid., p. 199.
Husserl’s relation and attitude to Kant have been discussed in several works in addition to Kern’s; for instance, Rudolf Boehm, “Husserl und der klassische Idealismus,” in Vom Gesichts-punkt der Phanomenologie, Husserl Studien (The Hague, Martinus Nijhoff, 1968), p. 18 ff.; see the reference to Husserl’s statement that more than a decade passed before he overcame the stage of static Platonism and entertained the idea of trans-cendental genesis as the principal theme (p. 22). One could say that the shift to the acts of a constitutive character exemplifies the shift from static Platonism to genesis. Kant’s forms, both of sensuality and of understanding, would be listed under the heading of static Platonism. On Husserl’s relation to the transcendental deduction in the first edition of Kritik der reinen Vernunft, cf. Iso Kern, op. cit., p. 246. See also ibid., pp. 248–249.
Formale und transzendentale Logik, Versuch einer Kritik der logischen Vernunft, (Halle (Saale), Max Niemeyer Verlag, 1929), p. 29.
Ibid., p. 30.
Ibid., p. 120.
Ibid., p. 121.
Ibid., p. 220.
Ibid, p. 140.
The view that attributes to things outside consciousness the impact and affection of consciousness is a naturalization of consciousness. In other words, it is the integration of consciousness in a natural causal context. Cf. Kern, op. cit., p. 123.
Ibid., p. 147.
Ibid., p. 227.
Ibid., p. 228.
Ibid., p. 230.
Ibid., pp. 231–232.
Ibid., p. 141.
Kr.d.r.V., A. pp. 103–104; p. 134.
Formale und Transzendentale Logik, p. 143.
Ibid., pp. 256–257.
Erfahrung und Urteil: Untersuchungen zur Genealogie der Logik, ausgearbeitet und hrsg. von Ludwig Landgrebe (Prague, Academia Verlagsbuchhandlung, 1939), p. 188.
Ibid., p. 188.
Ibid., p. 189.
Ibid., p. 190.
Ibid., p. 191.
Ibid.
Ibid., p. 194.
Ibid., p. 105.
Ibid., p. 307.
Ibid., p. 311.
Ibid., pp. 304–305.
Ibid., p. 110
Ibid., p. 112. On the consciousness of time, see “Das Konstitutionsproblem und das Zeitbewusstsein“ in Boehm, op. cit., p. 106 ff.
Formale und Transzendentale Logik, p. 79.
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Rotenstreich, N. (1998). From Exposition to Phenomenological Insight. In: Synthesis and Intentional Objectivity. Contributions to Phenomenology, vol 33. Springer, Dordrecht. https://doi.org/10.1007/978-94-015-8992-5_6
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